RAHASYATRAYA SAARA SAARAM-BRIEF NOTES

 (I extend my gratitude and thanks to Anbil Sri Ramaswamy, who was very kind to send me a complimentary digital copy of his book "Sribashyam Simplified". 'HINDUISM REDISCOVERED' authored by Sri Anbil Swamy was generously used to prepare these notes. During 1992/93, I was fortunate to attend the KalakshEpam of Sri Sokaththur Ramanujachariar at Pune along with Sri S Saranatha Char who was my ex-colleague in United India Insurance on Rahasyatraya Saram and though I could not complete the Kalakshepam due to my moving to another country, this was instrumental for my great interest in RTS and Sri Bashyam. I would urge all those who have undergone Samaasrayanam under an Acharya to go through this and give feed-back. All the mistakes and shortcomings are mine and anything found worthwhile, the credit goes to Sri Anbil Swamy and my Acharyas)       
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RAHASYATHRAYASAARA SAARAM of SWAMI NIGAMANTHA MAHA DESIKAN

In this earthly world, we are running after material pursuits and realize that these do not give us peace of mind. Our ancestors understood that One’s own Karma paved the way for successive births . To get out of this cycle of births and deaths, the knowledge of Tatvam , Hitham and Purushartham is important. Having attained this , one has to lead the life as per Shastras. Bhakti and Prapatti are the two means of attaining Moksha. The former is rigorous while the latter is a simple particularly for those who are not fit /not qualified enough to practise Bakthi Marga. Swami Ramanuja prioritize the following books of study 1 . Sri Bhashyam ( 545 sutram ) 2 . Geetha Bhashyam ( 700 verses ) 3 Baghavat Vishayam ( 1102 pasurams -Thiruvaimozhi ) 4 .Rahasyatrayam Swami Desikan in 32 Adikaras explains in depth the procedure for an individual desirous of Moksha , from Samasrayanam to Prapatti which is nothing but unconditional surrender before  Peria pratti sametha Narayana. This prapatti is divided into 3 parts — Atma samarpanam , Para and Phala samarpanam . The doubts about Prapatti in the mind of Ramanuja were answered by Kanchi Devathirajan in His famous 6 words . These form the philosophy of Vishistadvaita.

 தொண்டரடிப்பொடி ஆழ்வார்:

வேதநூல் பிராயம் நூறு மனிசர்தாம் புகுவ ரேலும்

பாதியு முறங்கிப் போகும் நின்றதில் பதினை யாண்டு

பேதைபா லகன தாகும் பிணிபசி மூப்புத் துன்பம்

ஆதலால் பிறவி வேண்டேன் அரங்கமா நகரு ளானே.

பக்தி	பிரபத்தி
மோக்ஷம்
பக்தி மார்கம் ஏன் கடினம்	பிரபத்தி ஏன் சுலபம்
மிகக்கடின பயிற்சி-தவம், த்யானம், தனிமை	மிக சுலபம். உடல் வருத்தும் பயிற்சி ஏதும் இல்லை
தகுதி வேண்டும்	தகுதி ஏதும் இல்லை என்பதே தகுதியாகும்
பாவம் முழுதும் கரையும் வரை காத்திருத்தல்	உயிர் பிரியுமுன் பாவ புண்ணியங்கள் மறையும்
சில பிறவிகள் எடுக்க வேண்டி இருக்கலாம்	வேறு எந்த உபாயத்திற்கும் தான் தகுதியற்றவன் என உணர்ந்து ஒரு நிபந்தனையயுமின்றி சரணடைந்தால், எல்லாப் பாவங்களையும் போக்கி, மோக்ஷம் கொடுப்பான். இப்பிறவி முடிவில் மோக்ஷம் நிச்சயம்,

                                                                        ***RAHASYATRAYA SAARAM—SWAMI DESIKAN”S MAGNUM OPUS==THAT IS SHEET ANCOR OF 0UR SIDDAANTHA (PHILOSOPHY)

***32 CHAPTERS CALLED ADHIKAARAAS-

***COVERED IN FOUR PARTS:

  1, ARTHANU SAADHANA(Ch, 1 TO 22}-TATVA, HITA, PURUSHAARTHTHAA

  2. STHRIKARANA (Ch. 23 TO 26}—ALL DOUBTS AND OBJECTIONS IN THE PREVIOUS PART ARE RAISED AND CLEARED,

  3. PADA VAKYA YOJANA 9h. 27 TO 29)==EXPLAINS THE PRINCIPLES OF MOOLA MANTRA, DVAYA, AND CHARAMA SLOKA

  4.SAMPRADHAYA PARIKRIYA {Ch, 30 TO 32)==DEALS WITH DUTIES OF THE PRECEPTOR, DISCIPLES AND SUCH OTHER TRADITIONAL MATTERS.

SECTION-2” GURU PARAMPARA SAARAM (THE LINEAGE OF THE PRECEPTORS}

***PARAMATHMA- PRATHAMA ACHAARYA—THE FIRST AND FOREMOST PRECEPTOR

***SRI LAKSHMI-- CONSORT OF THE LORD==MOST MERCIFUL MOTHER OF ALL JEEVAS

***VISHVAKSENA-- THE CHIEF OF STAFF-- CHIEF ADVISOR IN PARAMAPADADA TO LORD

***NAMMALVAR—SATAGOPAN—CHIEF AMONG 12 ALWARS AND ACHARYAS—HE COVERED

  FOUE VEDAS IN HIS THIRUVIRUTTAM, THIRUVAASIRIYAM, PERIYA THIRUMOZHI, AND THE GREAT THIRUVAIMOZHI.

***ACHAARYAAS OPEN UP WAYS TO MOKSHA.----DISCIPLES TO HAVE DEEP DEBT OF GRATITUDE TO THE GURU—HAVE ABSOLUTE FAITH IN HIM—THROUGH GURU’S GRACE ONLY—

நாம் தெளிய ஓதி, தெளியாத மறைனிலங்கள் தெளிகின்றோமே!!

IF THE FLOWER IS OUT OF WATER, THE SUNLIGHT CAN ONLY DRY THE FLOWER UP AND CANNOT BLOSSOM. SO ALSO ONLY WHEN THERE IS ACHARYA SAMBHANDHAM,CAN THE SOUL EVOLVE AND BLOSSOM TOWARDS SALVATION.

SECTION 3 ADHIKAARA==1—INTRODUCTORY

***MUMUKSHU: The one who desires Moksha; ***The very desire to Moksha through proper guru is possible only if one or more of the following conditions are satisfied:

1. God’s grace and Sankalpa 2. Good deeds done even by chance

3; The Gracious glance of God even at the time of Birth (கருவிலே திரு)

4. Absence of Hatred towards fellow beings

4. Willingness to learn Truths

5. Association with virtuous

***Individual souls are divine and have inherent right to attain Moksha,

***This divinity is affected due to dirt of Karma Vaasanaas, accumulated over several lives., leading on to become Nithya Samsaari without hopes of redemption.

***Guru restores him to the rightful place.

Illustration: Prince of a king goes with his father for hunting. He gets lost. Some huntsman brings him up. He ombibes the qualities, custom, manners and habits of the tribe After some years, he is spotted by a soldier and he brought him to the King. The king could identify and is mightily happy. The prince realizes and regained his rega;ia. Sameway, Jeevatma lost its identity due to Karmas, but it is restored by Guru. The God is ha[[y to Grant Moksha.

ADHIKAARA==2—SARA NISHKARSHA ADHIKAARA (DETERMINATION OF WHAT IS BEST}

GURUS Instruct he Mumukshu steps for attaining the Goal of Moksha:

***What should be learnt *** What should be ignored

The things to be avoided are:

1. Asaara—(Worthless)—Philosophies of those opposed to Vedas( Bhuddists, Jains, Charuvaksa) Philosophies of Heretics (those who accept Vedas but mis-interpret its contents}

2. Alpassraas: Very little Value - The philosophies contained in Kharma Khanda of the Vedas.

3. Saara: That part which deals with attainment of Svarga (Heaven), after death. Though this may appear to be valuable to some, they do not lead to Moksha.

4. Saaratama: What is most valuable isthat which deals with the Supreme Brahman, the attainment of this Brahman and the means thereof.

ADHIKARA-3- PRADHANA PRATITANTRA ADHIKARA—(THE MOST IMPORTANT AND DISTINCTIVE DOCTRINE)

A BASIC UNDERSTANDING OF THE SARIRA BHAVA (BODY ASPECT) SARIRI BHAAVA OF THE JEEVATMA IN RELATION TO PARAMAATMA- is the spring Board for our take off on the way to attain MOKSHA.

CHETANA means sentient (All living things) JEEVATMA, the SOUL in all living beings. All living beings have natural instinct to continue to be – the same living being- Hens run away from Vulture; rabbit from dog. Deer from tiger.human beings from say., electric shock….and so on. HUMANS endowed with sixth sense. The body undergoes changes—but the soul remains constant and change-less.

The SOUL is:-

***indestructible ***Eternal ***Unchanging ***immovable ***unseen ***omnipotent ***infinite ***cannot be cut any further ***cannot be burnt by Fire ***cannot be drenched by water ***cannot be thrown by wind

DEATH means parting of the SOUL from the present body==on its future journey.

SOUL / JEEVATMA is of three categories:

1 Baddas (Ever bound by SAMSARA) 2. Mukthas (Liberated) 3.Nithyaas (Ever Free)

1. Baddas

***include right from the four faced Brahma to the smaalest of the plants like-blades of grass

1 SURAS: (Devas) Include Brahmas, Indras,Siddhas, Gandharvas,, Vasus, Rudras, Ashwini Devas, Yakshas, all celestial creatures,--- Divine souls.

2 NARAS—Humans==Human souls

3 TRIYAKs== (Animals)-Those living in water, those that creep like snakes,those that fly. Constitute the FAUNA

4 STAVARAS-=immobile-Trees,plants, creepers,bushes, grass.

Above forms are takenon the basis of theories of Karma & Reincarnation.

2.Mukthas

Mukthas are those who have secured “Liberation” from the cycle of births and deaths on extinction of all Karmas (both good and bad), throuth Bakthi or Prapatti.

  Artha Panchka:

The goal of all Baddas is this emancipation (process of being set free from slavery-from all restrictions) for which a basic understanding of the nature of:

***self ( Athmaswarupa)

***the nature of God (Iswara swarupa)

***the means to attain God (Upaya)

***the bliss accruing on realizing Godhead (Divine

  Supreme)-------(Upeya) and

***the obstructions that prevent Badda from becoming

  a Muktha (Virodhi Swarupa)

3, NITYAS

AadhisEsha, VshvaksEna, Garuda

***They are eternally free—and were never reborn on earth as a result of Karma ***They are always with Iswara in Paramapada ***rendering service all the time as per His Sankalpa ***Possessing infinite knowledge (Gnanatva),

  Infinite Bliss (Anandatva)

  Infinite Purity (Amalatva)

  Basic Concern of HINDUISM isà

*** Release from Samsaara and securing union with God. Even in union, the two-the soul and God -retain their individual charecteristics.

3.ISWARAA

àJust as fire in the wood gets released on ignition àbutter is in butter milk on churning àISWARA contains himself in all His creations and releases them according to his will (Sankalpa) àAs we cannot see –fire in the wood, butter in buttermilk, we cannot see Him, though He is in everything. àHe is in every thing bue unseen like a collection of gems on a string. àHe has nothing to gain from our prayers or our services. He does not calculate the cost of things we offer but He values only our RAHASfeeling behind our offering. àIf your ‘ego’ does not permit ‘master. And .servant. relatopnship He accepts his role as ‘father’, ‘mother’, ‘spouse’, ‘child’, ‘friend’ or even ‘servant’-as long as you have in Him, absolute faith, belief, and sincerety. èHis flexibility In this should be experienced to be believed. Alwars, Nayanmars, sages, Baktas, have cherished such experience. àHe is Omnipotent ( unlimited Power) àOmnipresent (present everywhere same time) àomniscient (Knows everything) àAll Human beings,things, trees, animals etc., exist for His pleasure. All have duty and right to serve Iswara.

ADHIKARA=4- ARTHA PANCHAKA ADHIKARA ( THE FIVE THAT SHOULD BE KNOWN TO THE SEEKER OF SALVATION)

1. Paramartha Swarupa ==The characteristics of Supreme Soul

2. Jeevathma Swarupa—The Characteristics of Individual soul

3. Upaya Swarupa—The means of jeevatma to reach Paramatma i.e., Moksha through Bakti or Prapatti.

4. Phala Swarupa—The Ultimate purpose of existence of the jeevatmas is to .serve. (Daasatva) at the feet of Paramatma on attaining Moksha.

5. Virodhi Swarupa—The nature of impediments on the path of the Ultimate Goal

What impedes the time and speed of Jeeva towards Moksha:

*** The sins committed by transgressing the ‘codes of conduct’ prescribed in the Saastrsa-----thus incurring the displeasure of the Lord.

*** The sins committed are out of è Avidya (Ignorance) è Karma Vasana ( the latent impressions of the past & present deeds)

*** These can be got rid of only by atoning (amends) and surrendering to Lord.

***

The impediments to Moksha manifest in different ways:

1. Associating the Jeeva from with Prakrithi, thus blunting ( weaking / reducing) the intellect.

2. Making jeeva identify itself more with body, and sense organs (earthly pleasures)

3. The jeeva being born as an animal or bird which have no access to Saastras,

4. Jeevas intellect being maliciously influenced by atheism,

5. Despite jeeva being Theist, becoming too much addicted to material and worldly pleasures.

6. Committing sins deliberately to secure short term earthly, unimportant benefits,

7. Committing sins more and more, one sin leading to another, in an endless chain.

8. Performing rites and rituals for getting benefits from petty deities ( Devatantara)

9. Imperfect meditation and wrongful worship leading to further involvement in Samsaara.

ADHIKARA=5= TATVATRAYA CHINTHANA ADHIKARA (THE THREE REALS)

The three Reals of

1. Chetana (Sentient) -All Living beings

2. Achetana ( non-sentient like mountains)

3. Isvara (all sentients)

Swarupa Nirupaka Dharmas

Paramatma has some intrinsic qualities:

1. Jnantva                                              =Omniscience (knowing every thing)

2. Anandatva                                          =Ever joyous, Blissful

3. Amalathva                                          =Blemishlessness

4. Satyatva                                              =truthfulness, Firmness

5. Anantatva                                           =Unlimited by Time, Space, matter,

  Omnipresence

Nirupita Swarupa Viseshsnas

6. Gnanam                                      =Wisdom, Knowledge

7. Balam                                          =strength, supporting everything

8. Aishwaryam                                =Mastery over everything

9. Veeram                                        =Prowess

10. Sakthi                                                    =power, energy

11. Tejas                                                    =Splendour, Luster—

12. Souseelyam                                        =Excellence of disposition—

13. Vatsalyam                                           =Love that ignores faults in   

                                                                       others

14. Mardavam                                          =Softness,compassion

15. Arjavam                                              =Straightforwardness

16 Souhardam                                          =Friendlinee towards

                                                                      bhaagavatas-

17. Samyam                                                 =Not differentiating high

                                                                     and low

18. Karunyam                                               =Mercy, being pleasant ,Maduryam  19                                                                      =Sweetness,

20. Gambiryam                                           =Majesty, Greatness—

21. Audharyam                                           =Feeling as if he is

                                                                       receiving while giving

22. Chaduryam                                           =Cleverness, tactful

23. Stairyam                                                =Steadiness, Never

                                                                       forsaking Bhaktas

`

Veda himself does not know the number of auspicious qualities God has. Therefore, He is called “Asankhyeya Kalyana Guna Gana”-numberless bunches of auspicious qualities.

ADHIKARA-6- PARADEVATA PARAMARTYA ADHIKARA (TRUTH AS TO WHO IS PARAMATMA—THE SUPREME DEITY)

The ultimate aim and object of all Chetanas is attainment of Moksha integrating with Paramaatma

Who is Paramaatma?

***He only can give Moksha

***by easiest means

***He is none other than Sriman Narayana

ACT OF GOD

 When there is big Fire, Flood, or some devastation due to natural calamities                                              --we are prompted to call it an act of God . While experiencing anguish, Agony, astonishment, agitation or exasperation over something-not to our liking- we attribute them to an act of God .

On the contrary, God is ignored if not totally forgotten- to give credit for anything Pleasant or Successful.

*** We should realise that our discomfitures are more often not, the result of our own making.

*** The undesirable situations, we find are the consequences of our own mis-deeds, wrong judgements, and Karma. The extenuating factors that bale us out of such critical moments are provided by the invisible saving grace of God,

*** Through the concept of Punarjanma human beings have a sub=conscious experience that lives throughout his life-that there is a super power that influences many things.

*** Animals like Holy Cow, snake, monkey, rat etc., may hold the attention of many devotees. Botanical spirits like Banyan Tree, Tulsi, Dharba, mountains and rivers are revered with due respect.

  1, Narayana is the soul of all (including other deities)

2. All things are the creation of Narayana.

3. No abuse to anyone/anything is allowed

4. Baagavata apachaaram is more heinous a sin than even apachaara to Bagavaan himself

Vedavyasa declared:

“ஸத்யம் ஸத்யம் புனஸ்ஸத்யம் உத்ருச்ஸ்ய புஜமுச்யதே, வேதாஸ் ஸாஸ்த்ரம் பரம் நாஸ்தி நதெய்வம் கேசவாத்பரம்”(also given in DvAdasanAma pancharam)

***TRUE, TRUE and TRUE again, Lifting my hand high I swear under oath that there is no greater authority than VEDA SAASTRAS, and no God greater than KESAVA.

*** Aachamana is common to all Hindus.

*** All 12 names refer to Supreme Lord Naarayana.

*** மந்த்ரஹீனம் க்ரியாஹீனம், பக்திஹீனம் ஹுதாஸன

ப்ராயஸ்சித்தானி அஸேஷானி, தபஹ் கர்மாத்மகானிவை

யானிதேஷாம் அஸேஷானாம் க்ருஷ்ணானுஸ்மரணம் பரம். As the saying -To err is Human- says, any unintentional mistakes in the Nithya Karmas are excused by uttering the name of Lord Krishna.

*** மந்த்ரஹீனம் க்ரியாஹீனம், பக்திஹீனம் ஜனார்த்தன,

  யத் புஜிதம்மயாதேவ, பரிபூர்ணம் ததாஸ்துமே! Any unintentional mistakes inworship, distractions in devotion,, wrong pronounciation of mantras do becom Complete on pleading Lord Janaartththana

***All the four Vedas commence and close with words “Hari Om”

***There is no mention at all in Valmiki Ramayana and also Kamba Ramayana about Rama Worshipping any deity in Rameswaram

ADHIKARA=7= MUMUKSHUTVA ADHIKARA (WHEN ONE BECOMES DESIROUS OF MOKSHA)

*** Through the Saastraas, the individual soul distinguishes the differentiation between:

àIndividual soul (Jeevatma) and the Universal soul (Paramaatma)

àits self and the body

*** He comes to know that his deeds (Karma) are responsible for repeated Re-births (punarjanma)

Therefore he refrains from Bad deeds (papa or sins)

Resorts to spiritually meritorious deeds (Punya)

Becomes aware of Supreme Lord Narayana

Understands Prapattu (Surrender) to Him as the only means to reach His feet and enjoy ever-lasting Bliss.

  Thus he becomes a Mumukshu

  In this process, he gets rid of “ I “ (Ahankaara) and “Mine” (Mamakaara)

ADHIKARA-8- ADHIKARI VIBHAGA ADHIKARA (CLASSIFICATION OF PERSONS QUALIFIED FOR MOKSHA)

BAKTHI and PRAPATTI ARE THE ONLY TWO ROUTES TO ATTAIN MOKSHA

PRAPATTI / PRAPANNAS

1.   One need not necessarilly know all the Rules

2.   Surrender is done

à through an Acharya / Guru                                               à surrendering to the Lord                                                     à with absolute faith                                                           à by repeating the Mantra as advised by Guru (Utki Nishta-performance done as told)   0r                              à by requesting Acharya to perform Prapatti- Guru prays to the Lord on behalf of the sishya without sishya repeating the Mantra himself (Acharya Nishta)                                       0r                         à In rare cases, highly evolved souls can resort to self-surrender  (SWA NISHTA) Those who do this war are “Swayam Acharyas”                     or

        à Those who are unable to personally request an Acharya can perform Prapatti through another person / devotee (Bhaagavata Nishta)

*** PRAPATTI can be adopted by all -irrespective of Caste, sex, creed, place or time.

*** No elaborate rituals done

*** Prapatti destroys all Sanchitha Karma- In the case of Praaraptha Karma- where karma has started yielding fruits/ punishments- sins up to the time of performing Prapatti are dissolved.

*** Bakthi and Prapatti are inculcated by showing devotion towards bhAAgavataas, and by residing in places sacred to the Lord.

 ADHIKARA=9- UPAYA VIBHAGA ADHIKARA—(CLASSIFICATION OF THE MEANS FOR ATTAINING MOKSHA)

1. Raja Yoga, Hata Yoga- may helpm to discipline the body and mind-BUT CANNOT LEAD TO MOKSHA.

2. Karma Yoga, may atbest help to lead to Jnaana and Bakthi yoga then possibly==but by itself cannot lead to Moksha.

3. Gnaana yoga: Mere knowledge is isless unless it is applied and it blossoms in to action in devotion. For eg., (a) mearly knowing a disease—cannot cure the disease unless right medicine is taken. (b) merly knowing that takin food will suside hunger, does no good unless food is consumed. (c) Merely knowing the way to reach a destination cannot help unless you actually move towards destination.

4. Bakthi Yoga is very difficult tp practice.

***What was advised to Arjuna-is applicable to all:

	BHAKTHI	PRAPATTI
1	Should be Brahmana, Kshaktriya, or Vysya	Irrespective of any caste, creed
2	Should know Saastrs, procedures properly	Lack of knowledge is no disqualification
3	should meticulously follow disciplines	Rules are simple to follow
4	Should not mind delay- even a few births	If desired it is immediate, or at the end of present life-(see note below)
5	To observe Varna, Ashrama Dharma & duties	Duties are done to please the Lord
6	Anthima Smriti must for Moksha	Not a must. Lord remembers & grants Moksha
7	Cannot remove Praarabtha Karma	Removes both Sanchitha Karma & even Praarabtha Karma till the performance of Prapatti
8	Long period-to face numerous impediments	Prapatti done only once. Moksha is certain. No impediments

(Note for item 4)

***Artha Prapatti: If one desires Moksha immediately and prays for it at the time pf Prapatti-Lord grants right away Moksha.

***Dipta Orapatti: If Prapanna has not prayed for immediate release, he lives till the unexpired portion of Prarabtha Karma till the end of current life. èSins committed without knowledge are removed èSins committed knowingly get dissolved through

  Prayaschitha 0r Minor punishments in the current life itself

*** In relation to Lord’s Omnopotent power, Prapanna, with all his blemeshes-Jeevatma is worthless. Lord gets down to the level of Prapanna because of His Grace and Saulabyam to protect prapanna. Draupathi performed prapatti when she had her periods=when she was unclean. All that is required in Prapanna is Maha Viswaasa-absolute faith. Andal said: போய பிழையும் புகுதருவான் நின்றனவும் தீயினில் தூசாகும்.

ADHIKAARA-10- PRAPATTI YOGYATA (FITNESS FOR PRAPATTI)

QUALIFICATIONS FOR PRAPATTI

  1, Desire to attain Moksha

2. Seeking the truth from saastras

3. Desire and capacity to perform the duties as given in the Saastras

4. Inability to adopt any other means (Upaya){Akinchanyam}

5. Absence of interest in resorting to any other means-being aware of the inability of self-delay involved0 (Ananya Gatitvam)

6. Unconditional and absolute surrender to Sri Narayana with an unwavering and unflinching (no fear-no hesitation) faith in Him as the only savior. (Ananya Saranathvam)

ADHIKARA-11- PARIKARA VIBHAGA ADHIKARAM *THE ACCESSORIES OR ANGAS OF PRAPATTI)

1. Aanukulya Sankalpam: Resolve to act only in accordance with the directives of the Lord and which would therefoe be pleasurable to Him. This includes: à i) Following the duties enunciated for the Varna and Ashrama Dharma—like Nithya and Naimittika Karmas, à ii) Respecting the devotees of the Lord (Aacharyaas and Bhaagavatas, with the same ardor (enthusiasm / passion) as while respecting the Lord Himself. à Exceptional and unconditional devotion to Sriman Narayana only to the exclusion of all other deities.

2. Prathikulya Varjanam : Resolve to scrupulously AVOID all actions not pleasurable to the Lord.

3. Maha Viswaasam : Absolute, unshakeable faith and confidence that the Lord will surely protect the soul, and certainly grant Moksha. See Note below:***

4. Kaarpanyam :Realising the utter inability of the soul to do anything=surrendering at the feet of the Lord. This self-effacing confession eliminates the ego, pride and possessiveness and such other defects in the individual.

5. Goptrutva Varnanam or Atma Nikshepam : A forma expression (prayer} of ones total dependence on the Lord for Salvation.

THESE FIVE ANGAS AREOBSERVED AT THE TIME OF PRAPATTI.

ð MOKSHA granted at the end of the present life itself. Thease Angas are observed throughout the post Prapatti period.

ð Note: ***MAHAVISWAASAM

ð 1. The Lord is Omniscient )Knowing everything-Sarvagjnan)- while the self is imperfect with full of blemishes due to Karma Vaasanas. Though Chetana deserves punishment, Lord on Lakshmi’s intervention/recommendation, forgives his sins.

ð 2. The Lord rewards or punishes strictly in accordance with one’s Karma. In the case of Prapannas having Mahaviswaasam -out of extreme Compassion and Love, forgives and grant him Moksha.

ð 3. Since Lord is Omnipotent (Unlimited Power) :- ***there is nothing, He cannot grant. ***there is no higher authority to question His decisions ***He can accept Prapatti, exercise His compassion and reward Moksha ***He may not grant material benefits quickly in the overall interests of the Prapanna, ***He has no Prejudice no favouritism. Inrespective of Caste , Creed , or sex, due to His soulabhya (accessibility) he rewards with Moksha.

ADHIKARA-12-SANGA PRAPANNA ADHIKARA (THE PRELIMINARIES FOR PERFORMING PRAPATTI)

Pre-requisites for Prapatti

1. Swarupa Samarpana: Surrendering one’s self to the Lord.

2. Bhara Samarpana: Entrusting the responsibility of one’s protection to the Lord.

3. Phala Samarpana: Dedication the fruits of all deeds to the Lord

This Maturity , you get when you realise:

è “I” do not belong to me

è “I” have nothing to call my ‘own’

è “I” am not subject to anyone other than Paramaatma.

è He is the natural “owner” and “master”

è Every act of mine is done by Him for His own Pleasure

è I have no means to protect myself other than the Lord

è Myself and ‘all’ that is supposedly mine, belong to the Lord, and the responsibility for protecting them rests with the “Lord” only and none else.

è The results (fruits) entailing from such protection accrue to the Lord and none else. These are known as: ***Kartrutva Tyaga ***Mamata Tyaga ***Phala Tyaga -- and ***phalopya Tyaga

When Prapanna’s mind is so evolved by the kind og training in the disciplines---and the dedication---if the Prapoanna prays for a sin-less future for the rest of the current life, the Lord is pleased tp grant this prayer also.

ADHIKARA-13-KRITA KRIYA ADHIKARA (WHAT OUGHT TO BE DONE AFTER PERFORMING PRAPATTI)

1. IN THE POST PRPATTI Period, till death- Prapanna should be free from all anxieties, worries, tensions, doubts

2. He should be looking forward-release from Samsaara (cycle of births and deaths)-being a matter of Supreme Rejoicing

3. He should be careful of his promised to do Nitya and NaimittikaKarmas, pleasurable to the Lord- à Avoid those that would displease the Lord à Maintain Mahaviswaasa è remember his own Karpanya and akinchanya during the rest of his life

4. In short, he will conduct himself as liberated soul even while living in this world

5. As aresult of his Mahaviswaasam, he is assured that-Lord has forgiven his past Sins

6. Prapanna realizes that any initiative that looks as if he has taken is never “his”- it is Lord’s Sankalpa. His will, mind, action, intelligence-all-Lord’s action

7. Having surrendered in word, thought and deed, he is assured of his protection by Lord and if this feeling is lost, Lord mercifullu lets us go free but forced to be tossed in “Samsaara”-delaying the Moksham, though it is certain to be got- after meeting smaller punishments.

ADHIKARA – 14 – SVANISHTA ABHIGNANA ADHIKARA= CHARECTERISTICS OF PRAPANNA-THAT HE HAS DEVELOPED PRAPANNA’S STSTE OF MIND

1. SARUPA NISHTA: (Self-Surrender) -- à(a) He will not feel hurt when others hurl insults on him, being aware that the soul can never be insulted à(b)He will feel compassionate towards those insulting him, for only they would commit sin by insulting a Prapanna à(c)He will feel thankful towards those accusing him, because, they make him aware of a possible defect in him-for rectifying- which they had given him an opportunity. à(d)He will not harbor any ill-will against those insulting him being convinced that it is divine will that is instrumental for accusation in the process of testing his courage to face insults with equanimity (calmness) . à (e) He will feel happy that his sins get removed by being exposed to insults (merited or otherwise) and by exposure of his defects. Andal shows this attitude-when her mates accused her, she replied- நானேதானாயிடுக-(may be I am at fault)

 VAISHNAVA TRAITS:== (1) One who feels sympathetic on seeing the sufferings of others à rushes to alleviate their sufferings and à does not feel proud for doing this (2) one who respects all living beings alike and does not engage himself in slandering through mond, word and deed. (3) One who has no illwill towards others and regards all women-folk (other than his wife) as Mother (4) One who has banished kaama and krodha (desire and anger) with determination from his mind (5) One who has totally dedicated himself to the service of the Lord and humanity, because such service is the true hall-mark of a Vaishnava

2. UPAYA NISHTA: (Surrendering the means/ways) (1) He is convinced that he is not sub-servient to any one other than Sriman Naarayana (2) He is prepared to welcome death as and when it comes-as an honoured Guest and would reach the kingdom of God. (3) He does not take recourse to any other means to achieve his goal in the firm faith that Lord Sri Naarayana has already assured to respond to his prayers and will protect him under all circumstances. (4) He will free from all worries knowing that Lord Sri Naaraya would destroy all that is harmful and grant all that is beneficial for his spiritual upliftment. யாம் வந்த காரியம் ஆராய்ந்து அருளுவார்.

3. PURUSHAARTHA NISHTA: (1) Everything happens as per the will of God. Seeks no more physical or material comforts- Immersed in His dedication. (2) If any physical or material comforts come in his way (through dharmic ways), he accepts them, knowing that it is one of the ways to get rid of the Punya Karmas- because they also constitute impediments on his path to Moksha. (3) He views both Joy and Sorrow alike-knowing both pleasure and pain visit him as ordained by the Lord. (4) He feels the intensity of devotion like that of “parama bakthi” when he cannot brook any further delay in achieving communion with the Lord. When one acquires the mental caliber as aforesaid, there can be no fear other than the “Bhaagavata Apoachaaram” and “Aachaarya Apachaaram” which in any case he would not indulge in. In short a true Vaishnava is a true Getleman.

ADHIKARA = 15 – UTHARA KRITYA ADHIKARA ( THE MANNER IN WHICH ONE SHOULD CONDUCT ONESELF AFTER PRAPATTI:

PRAPANNA’S DUTIES AFTER PRAPATTI

1. Nithya Karmas -a must

2. Through association with Acharyaas and others qualified – widen his spiritual knowledge.

3. Even after achieving a mental evolution befitting him to a direct communication with God, he should not feel proud about it, since he should be always aware of hisown insignificance.

4. Full control of self-organs

5. Service to Archa Form of the Lord and Nishkamya karmas.

6. Earning wealth through Dharmic means-avoid desire for worldly pleasures.

7. Always grateful to the preceptor and his grace

8. Always uttering the “Dvaya” mantra

9. No pride or boast about his greatness

10. Scrupulously avoiding any insult /disrespect to Acharya and Baagavatas

11. Eat prescribed food conducive to augment Satva Guna.

ADHIKARA- 16 -PURUSHARTHA KASHTA ADHIKARA (THE FARTHEST EXTENT OF OUR ULTIMATE OBJECT)

***Service to His devotees is most pleasurable to the Lord. So, service to Bhaagavataas constitutes the farthest extent and most important aspect of our service to the Lord.

***The ultimate object of a {rapanna is to do service to the Lord in Paramapadaa (Nithya Kainkarya) This is easily accomplished through service to His Bhaagavataas

***Srivaishnava calls himself “Adiyen” meaning’ I am at your feet’. This practice post=prapatti saves [rapannas from:

1 Propensity (Inclination) to commit sins

2 Entertaining doubts in the authority of Saastras.

3 Attachment to petty deities.

4 Imagining, success, pleasures as a result of one’s own efforts.

5 Misappropriating the fruits of efforts for one’s self instead of dedicating them to the Lord.

ADHIKARA -17 -SASTRIYA NIYAMANAADHIKARA ( THE INJUNCTIONS (WARNINGS) ORDAINED BY THE SAASTRAS)

Sri Ramanuja, at the time of his death, gave his disciples the following commandments that constitute the essence of these Saastric injunctions:

1 Study SRIBASHYA ane expond them to others

2 I prapanna cannot do this,he should study Naalaayira Divya Prabandham

3 If he cannot do this also,, he can engage himself in such service in any Divya Desa like à preparing sandal paste, garlands to the Lord à Lighting oil lamps in and around temples

4 If he cannot do even this, -reciting “dvaya” mantra unceasingly, knowing its meaning

5 If all these are not possible, he should make himself acceptable as a disciple to a qualified preceptor

*** 1. Prapanna should consider SriVaishnavas, as his kith and kin- yearn for association with and feel glad in their company, like enjoying the fragrance of the sandal paste, flowers, moon-light, cool breeze, or a dear darling wife.

*** 2. Those opposed to Bhagavan should be shunned like poisonous snakes, fire etc,

*** 3. Others who are neither Baktas nor opposed to Bagavan should be ignored as dust/dirt; take sympathy with them as being misled.

*** 4. If out of desire for worldly pleasures, a prapanna disregards a bakta or supports a non-believer, he is sure to incur the wrath of the Lord.

*** 5. Supporting neutral type of persons-is like not being able to differentiate between a “gem” and “clad of clay”; Lord ignores such supporters.

ADHIKARA – 18 – APARADHA PARIHARA ADHIKARAM (ATONEMENT-MAKING AMENDS FOR OFFENCES)

Atta Prapatti: A Prapanna is not expected to indulge in committing any Sins.

1. Should he commit any sin without intention – such sins will not accrue ti him

2. Sins knowingly/deliberately committed can be neutralized by making amends like doing Prayaschitha Prapatti.

3. Sins knowingly/deliberately committed, but no amends made-minor punishments will be imposed-like becoming blind / lame, - Disobedience by wife/children etc. Thus Sins are neutralized.

4. Major Sins ( except i) disrespect to Aacharyas / Bhaagavatas, ii) considering deities other than Bhagavan as equal to Him) will be excused by Lord by inflicting a lighter punishment.

5. Heinous and unpardonable sins are Dis-respect to Acharyas / Bhagavatas—Adherance deities othen than Bagavan.

6. Though the means of Phala of Moksha are identical as between a Prapanna and the great Nithyas and Mukthas, like Parasara, Vyasa, Nathamunigal, and others, the Prapanna should not arrogate himself by equating himself with these extraordinarylumanaries, since they are far superior on account of birth,Character,, knowledge discipline etc. which are not comparable to those of Prapannas.

7. Prapanna should not discriminate anyone as inferior on account of latter’s caste, creed,sex or any other differences.

8. The apachaaras committed towards Bhagavatas also can be exiated (by making amends) but only by seeking the forgiveness of the same Bhaagavatas.

9. By doing Prayer to the Lord at the time of Prapatti, to forgive his sins committed knowingly or unknowingly in the past or post-prapatti period, the Lord would take care against his committing such sins also.

10.The Post Prapatti sins are exculpated thus: *** 1/4^th by not repeating such Sins ***1/4^th by feeing repentant ***1/4^th by efforts to make amends & ***1/4^th by actually performing Praayaschitta.

THUS, FOR THE PRAPANNAS THERE IS NO DANGER OF RE – BIRTH; ASSURED OF MOKSHA

ADHIKARA – 19 – SRHANA VISESHA ADHIKARA – ( THE PLACE SUITABLE FOR PRAPANNA’S RESIDENCE)

PLACES MOST SUITABLE FOR PRAPANNAS TO RESIDE

1. Place should be such, suitable for carrying out his daily ritualistic chores relating to his Varna and Ashrama.

2. Places glorified and consecrated by Alwars in their Mangalasasanas, will be most suitable as they will be the usual places other devotees (bhaagavataas) would prefer to reside. Even other places where bhaagavataas reside.

3. However great a place may be, if it is not recognized by bhaagavatas, such place is not fit for a Prapanna. Exception to this rule is, if aPrapanna continues to do his Dharmic duties, whereever he resides is acceptable a prapanna

 

ADHIKARA -20- NIRYANA ADHIKARA (THE DEPARTURE OF THE SOUL)

***Death is ‘Certain’. But the very thought of ‘death’ isfearful to many; Some people who are aged may welcome end with a prayer/wish that without facing any illness, sufferings, end should come peacefully. ***Some rare vases,people liked to live and not die for different reasons: à When Sri Rama called Anjaneya to ascend with Him toon earth to enjoy Sri Rama’s qualities when devotees sing in his praise or when there are discourses on Sri Rama. à Thondaradippodi Azwar said – அச்சுவைப்பெறினும் வேண்டேன்-அரங்க்கமா நகருளானே!

è Swami Desikan said, if I am in the company of those who are your servants, then this Samsaara itself is salvation.

OOOOO How the soul escapes from body at the time of death is still being researched. In one experiment in USA, it conclusively proved that the soul has pierced through the glass dome kept air-tight.

ADHIKARA -21- GATHI VISESHA ADHIKARA – (THE DEPARTURE OF THE SOUL)

PREPARATIONS FOR DEPARTURE AT DEATH

A Prapanna will not consciously commit Sins. But due to Praaraptha Karma that has begun to yield fruits/results, while he is living-some may commit Sins-like :

1. Displaying feeling of “ I “ and “ My “- and committing offences – God will make him realise his folly by making wisdom dawn on him.

2. Worshipping other deities besides the Lord is mended by Lord to make him eventually an evolved soul, deserving Moksha. Just like mother preventing her baby from falling into the Fire, God does not grant what is not good for prapanna’s spiritual upliftment, say by inflicting on him tragedies, to his near and dear ones, and ultimately grant him the Bliss – or, creating in him aversion to what he has liked or asked for-like Kuchela.

3. His state of mind to consider other deities equal to the status of the Lord: Lord associates him with Paramaikaanthis and make him feel ashamed of his deviate behavior.

4. Adopting other Upaayas:- The Lord will in due course dispel his desire to adopt other Upaayas - à and eventually make him fit and qualified for Moksha – all before his departure from this life.

5. If he makes attempts to delay the process of leaving this world-

enjoying the worldly life- Lord produces eagerness in the mind of Prapannas to attain Moksha when his life is to end in the normal course, instilling courage to face the death with a smile,

6. When the end is nearing, the Lord as a sort of Flash back, gets him remembrance of all his thoughts, deeds and desires-in his whole life.

THOSE NON – PRAPANNAS who die à during Sukla Paksha (fortnight, moon growing brighter]- UththaraayaNam à SIX months when SUN moves Northwards, à alone can reach PARAMAPADHAA, through “Archiraath Maarga” à others go through the Dunmadhi Maarga (the smoky path) only to be REBORN.

7. In the case of Prapannas, the above is totally not applicable. Prapanna may die at any time, à Day or Night, à bright or dark fortnight, à in UththaraayaNa or DakshiNayana - as in his case, Karma lasts only as long as the Body lasts.

8. The moment he sheds his mortal coil, he moves to Paramapadha through Archiraathi Maarga. The Prapannas reach only through this bright and shiny path è and are led by Super-human force à to the BRAHMAN à through the Deva Marga (Shiney Path / Brahma Marga) à whether thefuneral rites are performed or not by the heirs

9. Sanchitha Karmas were eliminated on performing Prapatti. The fruits and results of Praaraptha Karma has started right from birth. The effect have been experienced during Life time. On death, the balance if any- à his PUNYA karmas are transferred to his friends and relatives who have done him GOOD. à his PAAPA Karmas, to those who have remained inimical (Unfriendly / hostile) è This is done because, the Prapanna’s account has to show a “NIL” balance on death. Punya is like golden fetters, leading to Swarga to enjoy the fruits . Paapa is like Iron fetters, leading to Naraka to suffer the punishments . If there is re-birth with balance of Punya and Paapa, it become Sanchitha Karma, not yet open to yield results. The extent of Punya and Paapa Karmas which have started yielding the effects in the new birth is Praaraptha Karma. The SOUL gets freedom from all shackles, making no difference between ‘Punya’ and “ Paapa “

10 UPTO ONE POINT, THE PREPARATION FOR DEPARTURE OF THE ‘SOUL’ IS COMMON TO ALL THE THREE: à PRAPANNA à BAKTHA and à OTHERS (Sinners and Saints alike)

*** At the appointed moment, the Lord joins the Gnaanendriyas (sense, faculties of seeing, hearing, smelling, tasting, touching-organs) and karmendriyaas (motor producing motion, action-organs) with the “MIND”.

*** When the sense of speech ceases to function, mind continues to work.

*** Even so, when other senses cease to function, the mind is still found to be working.

*** Then the mind with sense organs affiliated to it, is joined with the Vital Air (PRANA). In this state, he merely breathes – even the functioning of ‘mind’ appears stalled.

*** The PRANA (with which are joined Senses and Mind) is then united with the Jeevatma / soul. This will not be perceptible to the onlooker.

*** The Jeeva is then churned out of the body and united with the subtle ( unexplainable ) form of ‘Fire’ and other primary elements.

*** Eventhough a person is pronounced ‘dead’, there is some ‘heat’ felt in some part of the body – indicative of this union of Jeevatma with subtle element of ‘Fire’.

*** Similarly, all other elements ( Panchaboothaas )-these five natural elements are also joined with Jeevatma, now ready to depart.

*** When the Jeeva becomes emaciated (skeletal), due to churning, the LORD EMBRACES him to give him solace and rest.

So up to this point, the preparation for departure of the ‘soul; is common to all.

THE MODE OF ACTUAL DEPRTURE

SINNERS

***There are 72000 naadis (Invicible veins) which branch off from the Heart

***and end up with 9 major openings )NavaDwaaraas) –

***as also innumerable pores on the skin (through which one perspires)

***Some run horizontally, and some downwards, These are either colourless or dim.

***On death, the soul goes through them.

***They have to expiate (remove by suffering / sacrifice) the results of their Sins – only by facing the ordeals (painful / horrific experience) in NARAKA (penitentiary},

*** after which they are born in the world as animate beings like Animals, Birds or even as Trees.

***Those with maximum evil deeds become INANIMATE objects like stone, mud, mountain for specific periods.

PUNYAATHMAAS

*** 100 Naadis of various colours, white, black, blue, golden yellow and red àthey go upwards from Heart. Jeevatma goes to the higher worlds to enjoy the fruits of the extraordinary PUNYA, they have accumulated.

*** After exhausting such Punya returns to the earth to experience the results of other Karmas (both good and bad)

*** The route is DUNMADHI MARGA (smoky path) or PITRUYANA (the path of the Spirits)

*** Having done meritorious deed in life, they go to enjoy the fruits thereof.

*** Such soul, accompanied by the Senses and elements, reach the MOON

Take Subtle Body and then reach HEAVEN (Swarga)

 

Remain until good deeds get exhausted

 

Reborn in the world along with balance of Karma

***THIS SOULL HAS PASSED THROUGH - 5 – FIRES – AFTER FALLING DOWN FROM MOON – these 5 Fires are:

1. Heaven / Swarga à After exhausting PUNYA, falls into the SKY (Sradda)

2. After enjoying----SOUL enters the rain-bearing clouds (Soman)

3. Then along with rains (Vrishty), it comes down to earth and is united with paddy and the like that grows on earth.

4. When the food made out of these is consumed by the male, the soul gets into his seminal fluid.

5. When the male and female unite, this creative fluid (Ratas) enters the womb of the female and subsequently born into this world on delivery.

PRAPANNAS

1. There is however, one Naadi other than 100 mentioned above – starting from MOOLAADHAARA (NAVAL) goes past the HEART and ends up on the top of the Crown. This special Naadi is reserved only for a Prapanna or a Bhakta.

2. At the end of the life, he reaches a ‘NIL’ balance in his Karma Account.

3. The Lord illuminates this naadi at the point where it goes past the Heart – and the departing Soul, sensing the flickering radiance leaves the heart and escapes through an aperture (hole/gap) into this naadi. This Naadi is called : à Moordhanya Naadi or Sushumna Naadi or Brahma Naadi or Brahma Randra. à It opens up at the top of the skull, leading him to Brahman itself à through the Shining Path (Archiraadhi Marga) à The Soul starts its journey with the help of the rays of the Sun.

ANTHIMA SMRITI (THE LAST THOUGHT)

PRAPANNA

Prapanna will attain Moksha even if he is unconscious and unable to remember the Lord or to utter any Manthra (especially Dyayam), at the time of his death

*** Varaha Sarama Slokam :- Lord assures when a person in his good state of health mediates on me as the one who has the world on my body and the one who has no births due to Karma- when the person in his dying moments lie like a log of wood or a piece of stone, I think of him and lead him to attain Moksha.

*** Only for Non-Prapannas, last thought about Lord is an Upaya for Moksha. Like Jadabharatha a sage who was attached to a deer in his last thoughts, was born as a deer in his next birth. Whatever is the last thought for a Non-Prapanna, that will happen to be his form in his next birth.

*** For a Prapanna, the Lord out of his dhaya, confers his remembrance which the nearby onlookers wii=ll not know. Whatever omens or signs under which a prapanna dies, those omens and sighne become auspicious. The Lord helps Prapanna to enter the special 101^st naadi through which, he reaches Paramapadha.

EN-ROUTE TO VAIKINTA

***Just like a king carrying his infant prince for a stroll, a Prapanna’s soul gets released from the gross body (Sthula Sarira) and occupies a subtle body (Sukshuma Sarira), to travel through the Brahma Naadi on the Devayana.

*** The jeeva is received with due honours by the deities presiding over:

1. Archis (Fire)

2. Ahas (Day)

3. Sukla Paksha (Bright Fortnight from new Moon-Amavasya)

4. Uththaraayana (the six monthly period when sun is traversing from the North)

5. Varusha or Samvatsara (Year)

6. Vayu (Wind god)

7. Surya (The Sun God)

8. Chandra (The Moon God) and Finally by

9. Vidyut purusha ( Amanava / Manasa Purusha)

  10,Varuna ( Rain God)

  11,Tndra (Lord of Devas)

  12.Prajapathi ( The creater of Lives)

Gods 9 to 12 take him to the very boundaries of the Manifest World (Prakrithi Mandala) These deities are called “Aadhi Vahikas (Prime Guides). The above list of deities is as per SRIU BASHYAM and as adopted by Swami Desika in Rahasyatraya Sara.

*** Both vategories going to “SWARGA” and “SRIVAIKUNTAM” travel up to Moon God.

*** MOON God finds out, who has to go to Swarga and who has to proceed to Sri Vaikunta.

*** The Prapanna answers to Moon God to his question “WHO ARE YOU?”

*** The soul replies – After having born again and again due to my Karma, in this birth I took refuge under the Lord having performed Prapatti / Bhakthi. à I have realized that the Lord to be my Soul – as well as ALL that is including ‘You’(the Moon God). à I see NNarayana in my own self and in everything else. Please allow me to reach the Supreme State of Paramapadha.

*** Once it goes through this – it can no longer Return. It is as if, he has climbed to the heavenly Top, through a Ladder and after reaching the top, the ladder is withdrawn – so that he would no way come down again.

** The soul is now made to cross the celestial River VIRAJA RIVER ( Vijara or ageless)+

** Just like a person who takes a boat to cross the river, after crossing, leaves the boat behind on the bank, the Jeeva sheds even the subtle body which he had kept for the journey and conversing with the MOON God.

*** The Jeeva acquires a super sensuous divine form made of Sudda Satva (Aprakrita)

*** goes to divine Tank ( as big as an Ocean ) called Airammadeeyam and then *** to a huge Aswatha Tree Soma Savana.

*** There 500 Apsaraas – in batches of 100 each- adorn the Jeeva, with garlands, collyrium ( a sort of eye-wash) perfumes, garments and ornaments with royal honours.

*** Then Brahma Gandha (divine fragrance) *** Brahma Rasa (Divine flavours) and *** Divine Tejus (Divine Splendour) enter into Jeeva.

*** Then Nitya Suris, receive Jeeva and take it to the world called “Aparajita” Indra and Prajapathi welcome the Jeeva like their Master and offrt honours befitting a crown prince, with Purna Kumbha, lampa and other Upachaaraas (Services) . This is SAALOKYA.

*** Then Jeeva is led to theenchanting Assembly Hall, a Gopura (Tower) studded with precious Gems called “Prabuvimitam” or “Vibuprmittam).

*** Then Jeeva acquires Divine Form and fame (Divya Yasas). This is called “Saaroopya”.

*** Then Jeeva is led to the seat of the Lord called “vichakshana” Peetam. This is “Saameepyam”.

*** The Lord allows the Jeeva to climb up his divine couch called “Amitoujas” and reveals His blissful Form to the Mukta. This is “ Saayujyam”

*** The Lord gives the Jeeva its essential nature with * qualities – viz it is FREE from : à Sin à Old Age à Death è sorrow à Hunger à Thirst à Being endowed with all desired objects and à Unhindered Will.

*** The Lord bestows “Saayujya” (being united in equal enjoyment}

*** Places the Mukta in the company of Nityas and other Mukthas for enjoying - à Infinite Being à Infinite Knowledge and, à Infinite Bliss

*** As “Nitya Yuva”, as he Himself, the Lord mingles with them like friends of the same youthful age group.

*** This ARCHIRAADHI is the shortest route to the Moksha.

*** EVENTHOUGH VARIOUS STAGES HAVE BEENDESCRIBEDELABORATELY, THE JEEVA IS SAID TO TRAVEL THROUGH ALL OF THEM INSTANTANEOUSLY with a bewildering supersonic speed immediately on shedding the mortal coils (Stula sarira).

This is because of the utmost intensity for the “GET TOGETHER” sensed and shared equally by the “PARAMATMA” and the “JEEVATMA”.

KRAMA MUKTHI (BAKTHI YOGA) –(RELEASED BY GRADUATION)

*** Those who Practice “Bakti Yoga” – they have Four different routes, not being Archirati Marga.

1. Those who practice”Maduvidya”, obtain positions like those of “Vasus”

2. Those who mediate on the 4 faces Brahma ( as the body of Narayana), reach “Satya Loga” and stay with him till the end of Brahma.s Life called “PARA”, when dissolution takes place- and having fulfilledthemselves – they enter the highest seat “Paramapadam” along with him. (Kumara Purana-18)

3. Certain others reach ANIRUDDA, and after staying with him for sometime they go to PRADYUMNA, and then SHANKARSHANA, and finally to Paravasudeva (Narayana)

4. JAYAKYA SAMHITA mentions another route – for those who practice other Vidyas- they go from here SVETADWEEPA and reach HARI who has the Universe as his Form. Then they reach HARI (in his form as Anirudda), who is in the ocean of Milk. From there, they go to HARI who is Lord Brahma and all others. Then they proceed to SAMKARSHANA and finally to the eternal Bagavan Sri Vasudeva.

SWAMI DESIKAN, likens Prapanna’s life in the world as that of anxious Bridegroom counting the days before ensuing wedding Day, that has been fixed already- So, the Prapanna, in his daily meditation should remind himself of the ARCHIRADI MARGA, the

SIMPLEST SHOTEST SUREST AND SETTLED ROUTE –

Sinceremembrance end in itself. Producing a keen delight, in knowing that very soon he would be treading the same PATH to attain Moksha

ADHIKARA 22 -PAROPURN BRAHMAANUBHAVA ADHIKARAM (ON THE FULL AND PERFECT ENJOYMENT OF THE BLISS OF BRAHMAN)

(WHAT HAPPENS AT VAIKUNTA)

*** Prapanna, on reaching Sri Vaikunta will enjoy à SAT (Infinite Being) à CHIT (Infinite knowledge) à ANANDA (Infinite Bliss)

*** During his stay on earth, the above three werevery limited.

*** Now being associated with the Eternal Paramatma, his “being”, “Knowledge”, “Bliss” have become expanded, without any limit.

Mahabharata describes what happens to Mukta at this stage.

*** Acquires the attributes of Supreme Being like-- à having four arms è the Crown à the regal insignia (resembling) which the Supreme being himself weilds à free from imperfections à becomes Omniscient (knowing everything) à free from Karma, suffering ,sorrow à becomes blissful, blemishless, è limitless free will

VISHNU SUKTAM mentions

è He will be constantly witnessing the radiance of Narayana – in the company of Nithyas and Mukthas

è He will be singing His praise and enjoy the beatitude (supreme blessedness) eternally

è Even the darkest night appears as eternal Day.

è He obtains whatever he wants

è He wins over everything

è He will be offering his services to the Lord at all times.

è Unrestricted by Time (Kala); Space (desa) or matter (Prakriti)

è His ‘will’ will always coincide with Lord’s will.

è There is no conflict in services/ duties – as Lord has willed the respective duties of Adhisesha, Garuda, and for Nityas, Muktas. The pleasure is derived from whatever service allotted as they derive same pleasure from their respective duties.

MAHABHARATHA MENTIONS

1. Some Mukthas live in the same loka as Paramatma – (Salokya)

2. Some live in proximity of Paramatma (Sameepya)

3. Some others assume the form of Paramatma (Saroopya)

4. Some others share the Bliss equally with Paramatma –(Sayujya)

àJeevatma which attains SAYUJYA, has ipso facto attaines Salikya, Sameepya, and Saroopya.

*** To the Jeeva who has attained MOKSHA, everything will be pleasant, agreeable, blissful. Even those that appeared painful or less pleasurable in the material World, would now appear enjoyable due to absence of material binding and presence of Bagavan.

*** Jeeva never gets desire to go back to earth because:

1. His wisdom has fully blossomed-no illusions or ignorance

2. Lord never lets him go back to earth *****

3. He is not governed by dictates of Saastras and KARMA

4. What is pleasing to Lord is also his own pleasure.

*****But, for carrying out any of Lord’s purposes on earth –

è Protecting the virtuous,

è Destroying evils

è Establishing Dharma – he may be permitted to visit earth, out of his sheer free ‘Will’ (but not as a result

of Karma.)

*** If the Mukthaatma (released soul) chooses, he can take many bodies out of his own free will. When he incarnates, he retains his “Sudda Satva” quality.

*** During such descents (moving downwards), his being, his knowledge, his bliss never get contracted, because he is on ‘deputation’ as it were by God’s will.

*** For this reason, results of deed done during such sojourn do not affect him at all

** Great spiritual Acharyas who lead the lay folk on the right path-are- therefore considered as -such incarnations – and should not be viewed as ordinary Human Beings, They are the ,alter ego’ (intimate trusted secondary) of the Lord himself and deserve respect and devotion as shown to the Lord.

*** In this category, we have ALWARS, ACHARYAS-((LIKE Ahobila mutt Jeer, Srirangam Srimad Andavan, Srimad Andavan of Poundarikapura Asramam, Jer Swami of Parakala Mutt etc.)

SRIBASHYA SAYS

*** Jeevatma joins, associates and integrates with PARAMATMA. It is close communion with God. Jeeva is with equal enjoyment of the wisdom and bliss of the Brahman (Saamyam)- (Equality), The exclusive preserves of the Lord are:

è He is CAUSE of the world

è He confers MOKSHA on the Jeevaas

è He is the SUPPORT of the world

è He is the CONTROLLER of the world

è From all SENTIENT beings and NON_SENTIENT things exist

è He has everything as his BODY

è He is DENOTED by all WORDS

è He can be understood by VEDAS.

è He is the REFUGE of all the WORLDS

è He is ADORED by all those who seek MOKSHA

è He grants FRUITS of all ACTIONS

è He id OMNIPRESENT, OMNISCIENT, OMNIPOTENT

è His always united SPOUSE is MAHALAKSHMI

Jeevas get “EQUAL” status – means - When in a family father gets a fortune, along with him, his spouse, children also enjoy. When two persons eat adelicious dish, the sense of enjoyment is equal. This is “Saayujyam” . The intensity of pleasure accruing is “Sarshtita” If the dish is enjoyed in the same location it is “samana Lokata”

*** The Jeeva, thus enjoys – ‘Salokya’, ‘Sameepya’, ‘Sayujya’, and ‘Samana Loka” eternally, always and same time.

IN THE NEXT FOUR ADHIKARAS 23 TO 26—SWAMI DESIKAN DEALS WITH: **ANTICIPATED DOUBTS”, **OBJECTIONS’ relating to the principles seen so far and ANSWERS THEM.

ADHIKARA -23- SIDDA UPAYA SODHANA ADHIKARA – (On the one means already existing)

“Siddopaya” – means the one that already exists.

è BAGAVAN is already there and there is no need to “create” HIM.

è Only the means- (Sadya Upaya) has to be chosen.

è These means are : “Bhakti” and “Prapatti”

è Upaya is the knowledge to secure this already existing Bagavan

UPAYA

1. Appeal to Mother Goddess Mahalakshmi, who grants the GNANA

2. Approach a proper preceptor and perform “Bakti” or “Prapatti”

3. Follow established Traditions and observe the prescribed austerities (severity)

QUESTIONS AND ANSWERS ABOUT GOD

1. WHY PRAPATTI IS NECESSARY? WHY CHETANA SHOULD ADOPT AN “upaya” WHY GOD IGNORES “CHETANA” FOR SO LONG AND WHY HE SHOULD CORRECT AND BLESS AT A PARTICULARPOINT OF TIME?

ANSWER:

If God was to grant Moksha to everyone indiscriminately, without need to adopt an UPAYA, it would amount to partiality by bracketing together both deserving and Undeserving.

2. IF DIRCTING A CHETANA TO ADOPT AN UPAYA IS ALSO THE HANDWORK OF GOD, WHY GOD SHOULD NOT DO THIS TO EVERYONEIN THE FIRST PLACE ITSELF, AND WHY DIFFERENT TIMES ARE TAKEN TO DIFFERENT PERSONS IN BESTOWING HIS BENOVELENCE ?

ANSWER:

The Chetana has to acquire a certainstage of evolution to be fit enough to receive divine grace. As a result of different Karma, such an evolution arises in different individuals at different times. God is quick in directing one to take recourse to an upaya as and when one is ready and ripe enough for it.

3. God feels sorry on seeing the suffering of humanity. If this were so, does it mean that he behaves the same way as any of us ?

ANSWER

God is beyond all Joy and Sorrow that we experience, but his exhibiting the same is to show a kind of sympathy with his devotees. திருவாய்மொழி –(10-9-9)

வைகுந்தம் புகுதலும், வாசலில் வானவர்
‘வைகுந்தன் தமர் எமர், எமது இடம் புகுத’ என்று
வைகுந்தத்து அமரரும் முனிவரும் வியந்தனர்,
வைகுந்தம் புகுவது மண்ணவர் விதியே.

Having born on earth, reaching Paramapada is certain, but God feels sorry, as this jeeva has to wait till he exhausts all his Punya Karma and Paapa Karma

4. Since God is all powerful and all knowing, how can we, who are fit to be punished, will ever be granted Moksha ?

ANSWER:

His Karunya ( compassion ) is exclusively useful for conferring HIS grace on the sinner who SURRENDERS to Him.

5. AS A PRAPANNA HAS DONE WHAT HE OUGHT TO DO, DOES IT MEAN HE NEED NOT DO ANYTHING – ANY KARMA AFTER PRAPATTI ?

ANSWER:

He need not do any thing for the purpose of securing Moksha. He cannot give up Nithya, Nimithika Karmas that have to be done for the pleasure of God. Doing the Nithya Karmas may not bring any reward but not doing them would add to his Paapa Karma which has to be removed for attaining Moksha.

6. IS PRAPANNA ENTITLED TO MOKSHA ?

The answer is -‘yes’ and ‘No’. Having done either Prapatti or Bakthi, he is entitled for Moksha. This does not mean ‘Prapatti’ by itself grants Moksha. It is Lord’s Sankalpa for securing Moksha.

வானே தருவா னெனக்காயென் னோடொட்டி

ஊனேய் குரம்பை யிதனுள் புகுந்து இன்று

தானே தடுமாற்ற வினைகள் தவிர்த்தான்

தேனே பொழில்தென் திருப்பேர் நகரானே

The Lord of Tirupper with nectared groves who grant us liberation and Moksha is inside me today.  He has entered this cage of flesh and is himself clearing the path of all obstacles. He is waiting for this day to grant Moksha.

இன்றென்னைப் பொருளாக்கித் தன்னையென் னுள்வைத் தான்

அன்றென்னைப் புறம்பொகப் புணர்த்ததென் செய்வான்?

குன்றென்னத் திகழ்மாடங்கள் சூழ்திருப் பேரான்

ஒன்றெனக் கருள்செய்ய வுணர்த்தலுற் றேனே

The Lord residing in Tirupper with mountain-like mansions, today has made a person of me, fit to reach His feet,( sitting in my heart).

7. AS GOD IS LIKE MOTHER, HE HAS TO NOURISH THE CHILD. THE CHILD HAS NOTHING TO DO AT ALL. IS THIS VIEW CORRECT?.

ANSWER:

The child has put its mouth to the breast of the mother before she could feed it. Prapatti is like this and has to be gone through.

8. WHEN IT IS THE LORD WHO GRANTS MOKSHA HOW DOES GODDESS LAKSHMI COME INTO THE PICTURE?

The Lord has vowed to protect His proteges and this he is doing as a YAGNA. In this Yagna, he is always accompanied by Mahalakshmi. When the Lord is concerned over prapanna’s errors and sinsm after Prapatti, Sri Lakshmi out of her great Daya,natural to a mother,she recommends to ignore such errors of Prapanna. She is with both in Upaya and Phala. Great sages like Nammalwar, Sri Parasara,Sri Ramanuja- have confirmed this. The offerings of our soul are submitted to the divine couple and both together protect the souls jointly.

9. SCRIPTURES DO NOT ALWAYS REFER TO THE DIVINE COUPLE BUT ONLY TO THE LORD?

ANSWER:

WHENEVER SCRIPTURES REFER TO THE LORD, IT SHOULD TAKEN AS REFERRING TO BOTH. The Lord exhibits His masculine qualities like independence, power to quell the wicked, Firmness etc., while the mother Goddess is personification of Patience, forbearance, tenderness and other feminine qualities. In Ramayana, SITA could have punished RAVANA; but she waited for Sri Rama to perish Ravana.She prevails upon the Lord to spare the Stupid and accept the surrendered soul and admit him to Moksha Saamrajya.

10.IT IS SAID THAT WHEN THE GODDESS TAKES INDEPENDENT POSITION IN ARCHA FORM, WITHOUT THE PRESENCE OF LORD, WE CANNOT WORSHIP HER IN THIS FORM ?

The Archa form of Goddess has three manifestations.

1. Laya Archa- Her form seated on the chest of the Lord.

2. Bhoga Archa – Her form as seated or standing by the side of the Lord,                                              and

3. Adhikara Archa – Her manifestations in separate temples, without the form of the Lord. In this form she is believed to confer boons other than Moksha. Even in this form, it can be seen that the Lord always adorns her chest.

IN ALL THE THREE FORMS, GODDESS CAN BE WORSHIPPED.

ADHIKARA -24- SADYOPAYA ADHIKARA (CLARIFICATION OF CERTAIN DOUBTS REGARDING THE MEANS OF BAKTHI AND PRAPATTI)

1. HOW BAKTHI THAT IS DIFFICULT TO PRACTICE AND PRAPATTI THAT IS EASIER TO PRACTICE COULD RESULT IN THE SAME BENEFIT OF MOKSHA ?

ANSWER:

To the one who has capacity to adopt Bhakthi, that is the right and proper course. For the one who is not capable of doing Bakti in the manner elaborated, the only course is Prapatti. In Kaliyuga, practicing Bakti to attain Moksha nis not even imaginable. May be in certain undiscovered territories in the Himalayas and thick forests, some Rishi-like vyakthis may be practicing Bakthi Marga.

A sick person who is not fit to take shower is advised Maanasa Snaana to get same purification. à If there is a Mango Fruit at the top of the tree-one gets the Mango in Bakti Marga by climbing on the tree and reaching the despite the stress, risk of falling, breaking of branches etc., Getting the same mango through a long stick (Acharya) is Prapatti. Both give the same result. è A farmer toils and earns by sweat and enjoy the fruits od his labour. But, the merchat who buys the surplus-sits in his shop, sells, earns and enjoys the fruits through his earnings.

2. PRAPATTI SECURES NOT ONLY MOKSHA, BUT ALSO WORLDLY BENEFITS. IN ACTUAL PRACTICE, WE SEE SEVARAL PRAPANNAS NOT SECURING MATRIAL BENEFITS. Why is this so ?

ANSWER:

Where Mahaviswasam is not of highest degree or= if karma comes in his way, there are hindrances to material benefir.

3. IN KALIYUGA, BAKTI YOGA IS VERY DIFFICULT. THEN WHY IT IS PRESCRIBED ?

ANSWER:

Even in Kali yuga, saints like Nammalwar, little girl like Andal obtained Moksha. So it is relevant also in Kali yuga.

4. WHAT IS DAILY ROUTINE OF PRAPANNAS ?

ANSWER:

The routine of a Prapanna is spread through out the day, divided into 5 periods of 2 ½ hours each from Sun-rise:

1. Abhigamana à bath à prayer

2. Upadana à gathering flowers, Tulsi, sandal paste

3. Ijya à proper Thiruaaraadhanam according to Agama Traditions

4. Svadhyaya à Deep study of Scriptures, engaging in philosophical knowledge, Imparting spiritual knowledge

5. Yoga à meditation, spiritual work

ADHIKARA – 25 – PRABHAVA VYAVASTHA ADHIKARA (LIMITATION UNDER WHICH BHAKTI AND PRAPATTI OPERATE)

SOME EXAGERATIONS ABOUT EFFICACY OF PRAPATTI – DISPELLED

1. A Lower Caste person on doing Prapatti, becomes Higher Caste:

The caste does not change throughout Life. But he is better respected – many times even as superior by devotees.

2. SINS committed by Prapanna knowingly will not affect him:

No. Sins are exculpated (not guilty) either by atonement (making anends), by doing Prayaschitha prapatti or by suffering the consequences during the current Life time. By this, sins are fully wiped out, before end comes.

3. That the spittle (Saliva) of the Prapanna is Holy:

No. It can never be considered holy.

4. Whatever Prapanna utters becomes Law :

No. Only the utterences which are not against Saastras – are Valid

***PRAPANNAS SHOULD ATTEND TO BHAAGAVATAS WHENEVER OCCASION ARISES:

BHAGAVATAS ARE THREE KINDS

1. EKANTIS : who have no attachment toeards other deities, and are totally dedicated to Sriman NARAYANA,

2. PARAMAIKANTIS : who have no goal other than attaining the feet of LORD.

3. SHODASA VAMASVARNAPARAMAIKANTINS: who are so dedicated to the Lord, that they do not aspire anything including SVARGA or even MOKSHA. They just do their duties and expect nothing in return, leaving everything to GOD.

ADHIKARA – 26 – PRABHAVARAKSHA ADHIKARA ( INDICATION OF THE EFFICACY OF PRAPATTI )

1. Even if a Bhaagavatahas swered ( change the direction ), injunctions unwittingly, he should notmbe dis’respced. However, you should not seek to get SAMAASRAYANA, OR

BHARANYAASAM from him.

2. Disrespecting a Bhagavata is more deadly than even sinning against God.

3. Nama Sangeerthana, Chanting names of God and residing amidst Bagavatas will lead him ti right path of Prapatti and Bakti.

4. Prapatti destroys all Sanchitha Karma and also Praaraptha Karma committed up to the point of Prapatti.

5. Prapannas do suffer during life time as God dispenses with their Praaraptha karma, through ill-health, misfortunes,death of dear ones à to make them absolutely Karma-Free.

6. SAMAASRAYANAM

One gets administered the Pancha Samaskara ( 5 foldpuricatory ceremony) by the Acharya. THEY are:

1. TAAPA : Gettind embossed with the impressions of the Holy Conch, Holy Wheel on the arms by Acharya.

2. PUNDRA : Wearing 12 Vaishnava marks on the body

3. reciting appropriate names of the Lord as taught by the Acharya.

4. NAAMA :Addind a suffix like “Daasa” to one’s name, in token of one’s sub-ordination to Sri Ramanuja.

5. MANTRA : Learning from Acharya, the Three Great Mantras of Ashtaaksharam, Dvayam, and Charama Sloka.

6. AARAADHANA : Learning Thiruvaaraadhanam. For those who are unable to Thiruvaaraadhanam in full Standards, Laghu Thruvaaraadhanam is prescribed.

7.Even those who have not undergone Samaasrayanam (Pancha Samaskaram), are eligible to perform Prapatti, with the assurance of Moksha. Eg., Animal- Gajendra, Bird-Kakasura, which had not gone through Pancha Samaskaram, had done Prapatti and were saved.

8.How to Identify Real Bhaagavata: A non-Vishnu Bakta, but with Naama, Rupa, Taapa (Swaroopam) is also to be respected. Once he gets exposed, the Prapanna can ignore him.

 NOTE : ADHIKARAS 27, 28, AND 29 deal with esoteric (Intended for a few people with specialized knowledge / interest)-MOOLA MANTRA, DVAYA MANTRA AND CHARAMA SLOKA, TO KNOW THEM IN BRIEF, THEY ARE:

1. MOOLA MANTRA : This is the ROOT MANTRA. It is the THAARAKA MANTRA. It explains the essential nature of JEEVATMA, the essential nature of PARAMATMA, and creating a desire / longing on the part od Jeevatma to reach Paramatma.

2. DVAYA MANTRA : This indicates hoe Goddess Lakshmi out of her Daya, convinces the Lord to forgive the Jeevatma and accept him ( Bhogya / enjoyment- Mantra) – Swami Desikan says, we are emperors in Crimes, errors, defects and with out recommendation of Goddess Lakshmi, we have no hopes for Moksha.

3. The CHARAMA SLOKA : This is the command of the Lord requiring the Jeeva to take recourse to the way and follow the procedure. Lord give promise to grant what Jeeva aspires for ( This is Poshaka / nourishing Mantra)

*****The above three Mantras are” RAHASYA TRAYAM” Three Great Secrets- Ashtaaksharam, Dvayam, and Charama Slokam. Saastras caution, transmissions should not be resorted to, indiscriminately by anybody to anybody.

ADHIKARA – 27 – MOOLA MANTYRA ADHIKARA

MOOLA MANTRA WAS REVEALED BY

BADRINARAYANA

TO

 

  NARA NARADA

  PUNDARIKA

  OTHER DISCIPLES THTOUGH GURUS

*** There is no God greater than NARAYAN.

*** There is no Mantra greater then Moola Mantra.

*** MOOLA MANTRA is à VEDIC when uttered with PRANAVA pre-fixed à TANTRIC, when uttered without Pranava, by any one, without restriction of Caste,sex. The effect of both Vedic and Tantric is the SAME.

PRANAVA

*** It consists of letters ‘A’, ‘U’ and ‘M’.

*** The recital of “OM” represents, Rik, Yajur, Saama and AtharvaNa Vedas, the recital representing Atharvana Veda.

*** Depending upon the duration of utterance of the syllables – on 1,2,3, and 3 ½ sounds (mantras), à they confer enjoyment pertaining to à Terrestrial (earth) à Atmospheric (foggy, snow, rain) à Celestial (sky) and à Paramatma himself.

*** AUM is a word (OM) that represents to our ears -that sound of the energy of the Universe à puts you in touch with the Universe.

*** The letter “A” refers to Paramatma as Seshi. When “A” is uttered – as radiance cannot be seoarated from the SUN, it also represents MAHALAKSHMI, the inseparable Divine Couple.

*** The ;etter “U”, KATA SRUTI says –

è + YASYA

è “U” represents Sri Lakshmai and

è “M” represents, the Jeeva (Sesha)

è ___ Again, KATA sruti says, through another interpretation-

è “A” - represents both Vishnu and Sri Lakshmi

è “U” -means ONLY (Divine couple alone)

è “M” -anyone other than Divine Couple (Jeeva)

*** Being sesha to Bhagavatas – does not vitiate the seshatvam of “M” to the divine couple.

NAMO

*** NAMO means – ‘Not Mine’ – Nothing is mine . Jeeva owns nothing; Jeeva has no independence without help of God.

*** In “NAMAS”-

è “NA” indicates -Upaya

è “MA” indicates its importance,

è “S” indicates Bhagavan

NARAYANA

1, NARA + AYANAM + YASYA + ‘He’ to whom NARAs are the abode.

2. naram + ayanam = The resting place of NARAs. Lord Narayana indewels in everything.

3. ‘NARA’ – ‘RU’ means Perish. Na Ru means Imperishable. According to Saastras, there is nothing that is destroyed. In short, the words “A” in NARA and AYANA- represent,

è Bagawan being the cause, the protector, the eternal Guide, the resting place, the indweller and all pervader

è For one who has attained the clear Knowledge od Astakshara – a SINGLE utterance thereof is equal to reciting all Vedas ,,

è And heretics (atheists) can never shake such one.

ADHIKARA -28 - DVAYA ADHIKARA

*** The Dvaya Mantra is called “Mantra Raja” and “ Mantra Ratna “

*** This Mantra EXPLICITELY reveals “Upaya” in Namaha- and +Upeya” in “Narayana” in the Moola Mantra.

*** It is aTANTRIC Mantra and à could be received by anyone à irrespective of Caste, Sex à and without restrictions like, time, place, both in holy rivers, Homa (offering in Fire), mantra Japa, etc.

*** All that is needed is that a qualified Acharya should administer it (initiation) à Acharya imparts to sishya in “Bharanyasam”

*** It is readily accessible Mantra

*** Guarantees attainment of Bagavan at one stroke of utterance.

*** Its potency is such that a single utterance through “GURU”, with absolute faith is enough to destroy all sins.

*** “Dvaya” – means

1. Surrender of the Soul and

2. Surrender of responsibility - all implied in Moola Mantra

*** Sri NAMMAAZHVAAR explanins the meaning of “Dvaya” in his Thiruvaaymozhi.

(4-1-1)

ஒருநா யகமாய் ஓட,வுலகுட னாண்டவர்,

கருநாய் கவர்ந்த காலர் சிதைகிய பானையர்,

பெருநாடு காண இம்மையிலேபிச்சை தாம்கொள்வர்,

திருநாரணன்தாள் காலம் பெறச்சிந்தித் துய்ம்மினோ.

For, monarchs who rule the world as one empire, do one day go begging, leg bitten by a black bitch, bowl broken, shamed and scorned by the world. Contemplate quickly to attain the feet of Narayana to get salvation.

(6-10-10)

அகல கில்லேன் இறையும் என் றலர்மேல் மங் கை யுறைமார்பா,

நிகரில் புகழாய். உலகமூன் றுடையாய். என்னை ஆள்வானே,

நிகரில் அமரர் முனிக்கணங்கள் விரும்பும் திருவேங் கடத்தானே,

புகலொன் றில்லா அடியேனுன் அடிக்கீ ழமர்ந்து புகுந்தேனே.

O Lord, you bear the inseparable lotus-dame on your chest! O My Master of matchless fame, bearing the three worlds, O Lord of Venkatam desired by celestials and great sages!  Falling at your feet, this refugeless self has found his refuge

(7-2-11)

முகில்வண்ணன் அடியை அடைந்தருள் சூடி உய்ந்தவன் மொய்புனல் பொருநல்,

துகில்வண்ணத் தூநீர்ச் சேர்ப்பன்வண்பொழில்சூழ் வண்குரு கூர்ச்சட கோபன்,

முகில்வண்ணன் அடிமேல் சொன்னசொன்மாலை ஆயிரத் திப்பத்தும் வல்லார்,

முகில்வண்ண வானத் திமையவர் சூழ இருப்பர்பே ரின்பவெள் ளத்தே

This decad of the thousand songs, by Satakopan of Kurugur, through grace attained at the Lord's feet in groves of Porunal Waters,  addresses the good Lord of colours like the raincloud. Those who master it will secure of life of eternal joy, surrounded by Nithyasuris, and Mukthas.

*** Sri Ramanuja’s “Saranagati Gatyam” also explains the power of the Dvaya Mantra.

DYAYA MANTRA

SRIMAN NARAYANA SARANOW SARANAM PRAPATYE,

SRIMATE NAARAAYANAAYA NAMA:

SRIMAN

*** The divine mother Sri Lakshmi is an inseperable attribute of Bagavan

(அகலகில்லேன் இறையும் என்று அலர்மேல் மங்கை உறை மார்பன்)

“SRI” means:

1. SREEYATE – Those who desire Moksha resort to Sri Lakshmi

2. SRAYATE – In order to get Moksha to Jeeva,, Lakshmi resorts to Supreme Lord –This is PURUSHAKARA (mediator). Jeeva as Swami Desikan said, Aparaatha Chakravarthi. Lord nis disappointed on Jeeva. In such circumstances, Sri Lakshmi alone can approach Him. Out of her Daya,she convinces Lord to accept Jeeva and eliminate his sins.

3. SRUNOTI –‘She listens’ to the ‘cry’ of Jeeva who sought her refuge.

4. SRARAYATI= She makes the Lord to ‘listen’ to her. She pleads for jeeva

5. SRUNATI -she is ultimately one who removes all faults and sins, by her determined intervention with the Lord. All obstacles for attaining the Lord are removed.

6. SREENAATI – She makes the Prapanna Jeevas to gain maturity enough to render services to the Lord.

***SRI is inseparable from the Lord in all cicumstances. For a Prapanna “SRI” along with the Lord is:

1. Swami – the one who receives the self – surrender of the “SOUL”-(SWARUPA SAMARPANA)

2. Upaya-way / path for the soul in surrendering the burden (Bara Samarpana)

3. Upeya – the one attained as fruit of surrender (Phala Samarpana)

WHEN PRAPANNA RECITES DVAYAM- UTTER THE WORD “NARAYANA”, HE SHOULD REMEMBER LORD’S QUALITIES:

1. Vatsalyam – Love that ignores faults in others

2. Swamitvam – Lordship

3. Sauseelyam – Excellence of dispositions (inherent character)

4. Saulabyam – Easy accesability

5. Satvjanatvam – All pervading knowledge

6. Sarva sukitvam – Being all powerful

7. Parama karunikatvam – Supreme mercy

8. SatyaSankalpatvam – Benovelence (Kindness) in determination

9. Kritagjnatvam – Gratirude towards even smallest good acts

10. Stiratvam – Steadiness, never forsaking the Baktas

11. ParipUrnatvam – perfection

12. Parama Udaaratvam – lavishly generous

13. Seshitvam – Mastery and

14. Nivatisayabhogyatvam -Incomparable giver of intense happiness.

“CHARANOU”

*** in DUAL – denotes both the divine couple. This word represents auspiciousness (Subatvam) and accessibility (Asrayatvam).

*** The Lord has an eternal Form (Saguna Brahmam) with a divine form, attributes and qualities of his own in Paramapada.

“SARANAM”

*** The Lord is the UPAYA and Prapanna needs no more efforts on his part (other than surrendering).

“PRAPADYE”

*** ‘PRA’ denoted greater intensity of faith; Even when this performance is weak, Lord out of his unlimited Grace, make it “FULL” and “PERFECT”.

*** Prapanna is advised to repeatedly utter, throughout life, “Dvaya” and thus derive pleasure. This also works out as a ‘Shield” (protection)

“SRIMATE”

*** Both Sri Lakshmi and Narayana are the receipients of the offering (Havis) of Surrender.

“NARAYANAYA”

*** Full and perfect enjoyment of the Lord (Paripurna Brahmanubavam)-

*** Culmination (attained after a long time) os the ‘Sesha’ and ‘Seshi’.

*** “AYA” indicates, Sesha not only exists for Seshi, also to have pleasure of serving the Seshi.

“NAMAHA’

*** With severance of all connectionsof Jeeva with”Self”, getting the fruit resulting therefrom -full realisation of “I” do not belong to “me”. Nothing exists for “me”.

THUS “DVAYA” IMPLIES THE FOLLOWING:

15. Bhagavan’s eternal association with Sri Lakshmi as the mediator

16. “SRI” being an Upaya along with Bhagavan

17. Bhagavan – being perfect in his qualities.

18. The relationship of Jeeva after extracting the “Soul” by Bagavan

19. Jeeva being Sesha and Daasa to Bhagavan,

20. Bagavan, havinga divine and auspicious form

21. The Jeeva’s approach to the Lord in this divine form

22. How this form of the Lord is an UPAYA

23. The manner of acquiring the grace ofBhagavan

24. The qualifications for adopting the Upaya

25. How the Bagavan and Sri Lakshmi constitute the “end”to be attained.

26. Their qualities and glories (Vibutis)

27. How the divine couple are the recipient of service

28. The prayer for performing this service

29. The attainment of all forms of service

30. The complete removal of all that is undesirable

31. The “will” of Bagavan makes Jeeva to be the doer.

32. The Jeeva enjoying complete Bliss in Moksha equal to that of Bagavan Himself.

ADHIKARA – 29 – CHARAMA SLOKA ADHIKARA:

(CHARAMA SLOKA MANTRA)

“ SARVA DHARMAN PARITYAJYA MAAM EKAM SARANAM VRAJA – AHAM TVAA SARVA PAAPEBYO MOKSHAYISYAMI MAA SUCHA: “

*** LORD KRISHNA gives his advice to Arjuna in the battle-field – to dispel his “in-opportune affection” and mis-placed sympathy towards his preceptors, kith and kin – who stood arrayed (display of orderly arranged) against him at the battle-field.

*** Under the guise of teaching / counselling Arjuna, the Lord explained this most SECRET UPAYA of Prapatti in the Charama Sloka . to all of us.

*** Arjuna was perplexed and he beseeched (ask fervently with a sense of urgency), Lord Krishna to show him the way.

*** This advice of Lord Krishna is the sheet Anchor of Hindu Religion in general and VAISHNAVAM in particular.

SARVA DHARMAN PARITHYAJYA

*** Krishna reveals his avathaara Rahasys that

è He reincarnates himself at every stage to save the virtuous, to destroy the evil, and to establish DHARMA on earth

è To re-establish Dharma, He says –“ give up all Dharama “

è What is Dharma ? Dharma means duties- and includes Ahim sa, Truth, and many others under à Saamanya Dharma, à Sanaathana Dharma à Varnaasrama Dharma

è Having given up all Dharmas as ‘impossible’, the other Upaya is – Arjuna should surrender to the Lord.

è PRAPATTI requires FIVE Angas. They are: à Anukulya Sankalpa à Pratikula Varjana, à Maha Visvaasa à KaarpaNyaa and à Goptrutva Varana .

è Eventhough Nitya and Naimittika Karmas including Snadhyaa Vandhanam are not Angas for Prapatti, they have to be performed after Prapatti- as they are commands in the Saastras.

è DAKSHA SMIRITI - SAYS -one who does not perform Sandhya Vandhanam is always impure and unfit to perform any other Rites ; Doing any other Varnaasrama Dharmas may not yield any fruit . Doing the Karmas prescribed pleases the Lord. Not doing the will bring evil.

è One doubt may arise : If Prapanna has to do service only to Sri Narayana exclusively, how come names of other deities find place in various Mantras. The answer is : The prapanna by uttering the name of other deities does not actually worship them.. As Bhagavan has all of them in His body, and the deities in his body have the Lord as their inner-self, the worship goes to the Lord only.

è Prapannas do not recite other Mantras – meant for specific Adhikaris (other deities).

è Prapannas adopt all Mantras prescribed in Pancharaatra – not withstanding the names of other deities finding place.

è Dharmaryaada, Tulaadara, Sabri, Vidhura, and some of the Alwars are referred with reference to their Castes – This is not decry them, but in regarding them in their respective positions as laid down in Saastra – and respected accordingly. Their devotion, bakthi to the Lord has brought them high respect.

MAAM

*** Lord’s è Soulabyam,à easy accesability, à in obeying Arjuna’s desire as Charioteer, è then revealing himself as”PURUSHA”, àshowing His Omnipotence (unlimited great power), are significant.

*** His qualities à Omnipotence, Knowledge used for Saving / Punishing -is shadowed by his quality unlimited Mercy.

EKAM

***When the word ‘MAAM’ shows Him - the word ‘EKAM’ again refers ti Him. This is to show that he himself -is the Upaya and Phala.

*** This would also mean – Prapatti by itself is not responsible for securing Moksha, God’s sankalpa takes him to Moksha.

*** Even the desire to do Prapatti arises from His grace - à induced by Him and à blessed by him.

*** he gets desire for Prapatti by using the senses given by Him à following the way shown by Him à with His help in performing à and awaiting the reward to be granted by Him à This is how, the aspirant performs Prapatti.

SO, ONLY ALONG WITH BHAGAVAN IN EACH STAGE, PRAPATTI BECOMES AN UPAYA. Prapatti by itself is not Upaya.

*** THE SIGNIFICANCE OF THE WORD “EKAM” MAY BE SUMMARISED THUS:

33. The identification of the object of attainment and the means therefor

34. The individual “self” has no importance.

35. Prapatti, a mere pretext (Vyaja) for the Lord to show his mercy.

36. The absence of any connection between Prapatti and other Upayas

37. The absence of any connection Prapatti and other Angas.

38. Prapatti as a single means of securing all desired ends without any distinction

“SARANAM”

*** The Lord is the Upaya and Prapanna needs no more efforts on his part )=(Other than surrendering) -uttering ‘I’ surrender.

“VRAJA”

*** -surrendering the “soul” at Lord’s feet.

“AHAM”

*** Lord says “ I WILL” -Lord’s supreme power of accomplishing, what is impossible to others.

“TVA”

*** -means “you” “உன்னை” à YOU à have become eager to attain me

  à who have taken right steps of self – surrender

  à who have, what ought to be done.

  è who have acquired the power of discrimination

  à who has realised the triviality (insignificance) and transience (transitory / lasting for short time ) of Life.

“SARVA PAAPEPYO”

*** In the case of a Prapanna – “PUNYA” also a hindrance to attain Moksha, as it extends further life to enjoy the fruits of PUNYA. A sin cannot be off-set against Punya.

è SARVA – All sins like avidya (ignorance)

è Vasana(Past impressions),

è Ruchi (taste of evil)

è Prakriti Sambhanda (contact with Mundane world (dull/earthly}

è Both in gross state and subtle state – all these that cause Karma and products of Karma

è ALL – all the obstacles that prevent the attainment of the goal, the way to goal – those leading to undesirable actions

PRAPANNA may still commit sins.

à Any sins committed out of ignorance / or necessity, are REMOVED by doing Prayaschitta Prapatti. This can happen only by the grace of God. à Deliberate offences of a Prapanna if he does not take steps to seek ways to remove – Lord removes the sins by awarding lighter punishments. à As prapanna may not distinguish – whether the punishment is for Post-prapatti sins or for Prarabda Karma that had begun to yield results – he must desist from committing sins after Prapatti. à As a Prapanna will never go to Hell for post-prapatti sins, he has to face the punishments during the current life itself to bring “NIL “ balance.

MOKSHAYISHYAMI

*** Sri RAMA said, I have pledged my protection to Vibhishana, who has surrendered.

*** What KRISHNS said – ia final word of assurance, a promise- a re=itration of his commitment in Srimad Ramayana.

1. All hindrances to UPAYA /MOKSHA will vanishas adpting the upaya – except Praarabtha Sins.

2. Sins committed after Prapatti :

è If done unknowingly or

è If done due to unavoidable circumstances as to place, time etc, they will not taint the prapanna,

è Those that are done deliberately will vanish by

(i) Atonement (making amends) or by expiation.

(ii) By suffering lighter punishments

3. Prarabtha Karma also will vanish –

(i) By experiencing the results till the fall of the body

(ii) By an intervening Prayaschitta Prapatti

4. Still remaining post-prapatti sins or praarabtha karma will disappear at the time of death

(i) By the potency of the Upaya of Prapatti or

(ii) By distribution among friends / foes of Prapanna

(iii) PUNYA deeds- will disappear after yielding fruits till the end of life .

5. LIBERATION : means cessati of ignorance (Avidya), expansion of intelligence (Jnaana Vikasa)

6. KAIVALYA : Jeeva becomes eternal once all sins are removed=

Rewarded with (i) infinite being (ii) infinite knowledge (iii) and infinite Bliss

Karmas responsible for old age, death etc. are extinguished.

A person aspiring foe KAIVALYA, will not go through Archiradi Marga., which is exclusive privilege of Prapanna.

Kaivalya is not Moksha.

*** The word “SARVA” appearing in both halves=SARVA dharmaan, SARVA paapepyo-suggest that Lord would stand in the place of other Upayas, and also stand as the fruit of such Upayas.

*** If the Prapanna is so impatient as to feel that he cannot bear to live without Moksha, the Lord will at the very moment rid of all karmas and call him to his-fold. He is called ARTHA PRAPANNA.

“MA SUCHAH”

*** This is the most important part of Charam Sloka.

*** Just before doing Prapatti, the jeeva has grief and doubt as to:

1. Whether one is eligible : Answer is ‘Yes’. Open to all irrespective Caste or Sex.

2. Whether any other Upaya will be helpful. Answer is -No-

3. What Siddopaya is reliable? Answer is -Yes, Reliable.

4. If any defects arise after Prapatti,will they affect? -No

5. Is there worry about sufferings for offences after performing Prapatti - Answer is- Not to worry if atoned.

6. Is there any worry about Naraka after death? Answer : No

7. In the case of Artha Prapatti, will the body continue? No

8. Whether good deeds done post-Prapatti will be extinguished by bad deeds? Answer : No.

9. Whether further birth will take place ? No.

10. Whether the Kaivalya enjoyment will intervene to hinder Moksha? No.

ADHIKARA -30 – ACHARYA KRITYA ADHIKARA (THE DUTIES OF ACHARYA)

*** The three Great Mantras and their significance can be appreciated only by those – initiated by Tradition in to their Secrets.

*** Acharya will himself master the hidden truths as taught by his Acharyas by traditional Kaalakshepam method, faithfully following the injunctions- thus acquire the quality of SATTVA.

*** He would the select his students/sishyas by testing their sincerety and integrity and impart to them the traditional teachings.

*** The preceptor should avoid: à Liars         àEnuchs         àMisers         àMentally Perverse         àConceitd (Pride)         àthose who delight in formenting (instigating) others,         àthose who indulge in vilifying others(those who engage in vain arguments)         àAthiest (Nastikas)         à         Vithandavaathis         à         those who heckle (Interrupt)for the sake of embarrassing , demanding reasons for everything                  àthose whose views are distorted (Kudrushti)         àPratters (who talk idly)         àthose who mis-interpret Kuyukta)         àheretics (who hold odd opinions) and          àhipocrites (who pose to be virtuous but in reality-not)

*** In Bhagavat Gita, Lord Krishna prohibits transmission of these secrets to

ð Those who do notperform their dharmic duties

ð Those who do not have faith in God

ð Those who are not sincere and eager to learn.

ð Those who bear ill-will or jealousy towards God

*** The Lord advises- to whom these secrets can be reached:

è Only to those devoted to the Lord

è In whom, Guru notices transformation of devotion into Parabhakti.

è Those stated above and who formally petitions to the Guru

è Those who are sincere but do not have the requisite calibre to assimilate- they may take more time in understanding preliminaries, outlu=ine of Tatva, Hita, and Uttarakriya-they gradually become fit to learn great truths.

àTATtVA : Jeevatma is a permanent living entity as different from body that is perishable. Jeevatma is different from Paramatma who is a “SESHI” and its only protector.

àHITA : Jeevatma always remains submerged in the ocean of SAMSARA. Only by Lord’s sankalpa Jeeva comes across an Acharyawho initiates into Prapatti

è UTTARAKRIYA : In what Acharya initiates Jeevatma has total and unconditional faith -leading to Lord granting Moksha. Lord under no cicumstances forsake the surrendered soul. Prapanna, till end of life does service to Bhagavan, Bhaagavatas and Acharys, This is Uttara Kriya.

è These truths have been handed down to successive generations from

SRI RAMANUJA

 Kidambi achan (also known as Madaipalli Achan /Pranathaarthiharan )

  KIDAMBI RAMANUJACHARYA

  KIDAB[MBI RANAGARAJACHARYA

KIDAMBI APPULLAR (Maternal Uncle of Swami Vedanta Desika)

                                              SWAMI VEDANTA DESIKA

ð AS DIRECTED BY LORD HAYAGRIVA SWAMI DESIKAN INCORPORATED THE TRUTHS IN RAHASYATRAYA SAARA)

ð These Truths, cherished as Greatest Treasure in invested with Divine Sanction – besides having GURU – SISHYA Parampara – can be handed down only to worthy Receipiants

ADHIKARA – 31 – SISHYA KRITYA ADHIKARA ( DUTIES OF THE DISCIPLE )

*** As Acharya has shown him the way to TATVA, HITA, and UTTARAKRIYA – IT IS LIKE showing to a poverty-striken person, a TREASURE, lying hidden under his own home, which he had not known before,

*** and that too, without any expectation of any REWARD – So,

*** the Disciple should ever be grateful to Acharya, This gratitude is not a RETURN for the favour received.

*** Without an attitude of returning any favour to Acharya, the Sishya on his own volition, should offer, wealth, service, support to Acharya’s Bhagavat Kainkaryams.

*** The disciple should show the same Bakthi towards his Acharya as shows to the Lord himself.

*** There is nothing that can be adequate to compensate Acharya who has shown the way to MOKSHA.

*** The truths learnt from Acharya should not be revealed to:

è Undeserving Persons just for the sake of money or

è In an open Assembly, consisting of both deserving and undeserving persons

*** The Saastras so learnt, a Sishya should utilise for performance of à Dharmic Duties, à self-purification, à self=improvement.

*** The disciple, when turn into a Preceptor himself, should :

1. Always remember and openly acknowledge his gratitude

2. Not propagate the truths without first initiating the Sishya

3. Not become a Traitor by twisting the meanings conveyed to him by the Guru.

4. It is equally wrong -not to impart guidance to a deserving student.

5. If by chance, he falters / or brightens in iexpressing the truths, he should acknowledge that he is able to express so, solely by the grace of Acharya and never claim any Originality for himself.

*** When Acharya comes to know about such grateful expressions, he would feel mighty pleased that his efforts have not been in vain, but have actually borne fruit.

ADHIKARA -32 = NIGAMANA ADHIKARA – (THE SUMMING UP )

*** Swami desikan concludes with phalasruti:

*** The person, who goes through the treatise –

è Will know the correct path

è To get initiated ti the 3 great Mantras through prapatti

è Will lead a virtuous life and

è Look forward to his journey to paramapada, the Supreme end of LIFE.

è He need not pass through the painful process of SAMSARA

è He need not pass through the DHUMADI MARGA (the smoky path)

è At the end of current life itself, he would ascend to the kingdom of God, through Archiradi Marga (path of Light)

è Reach the feet of God and render all kinds of divine services, at all times, in all circumstances and

è Be for ever Blissful.

è Considering the lineage through which, the truths have come down, and considering the divine sanction for his treatise, he would be unaffected by bonquets and praises, because they rightfully belong to Lord Haagriva, the motivating force in writing his work.

CLEARING DOUBTS:

DOUBT-1              :What guarantee is there that a person performing Prapatti is sure to reach Moksha at the end of this life ?

ANSWER              : The Vedsa, Saastras and the entire gamut of our scriptures proclaim this truth. The Maharishis, Sages and Seers have seconded this fact. The lineage of our Acharyas have confirmed in unambiguous terms the veracity of the claim.

For Unbelievers, Swami Desika Says, If it were true, and if you are desirous of salvation, you get what you want.

              If not true, you do not lose anything by performing Prapatti and follow post-prapatti rules. So, it is a case of “ALL WIN-NO LOSS” and invites us to try.

DOUBT-2              Any sins committed after Prapatti, would accrue to Acharyan’s account. Prapanna, commits sins knowingly or unknowingly and to make Acharya suffer an account of faults would be unfair to him. So, it is better to postpone prapatti and perform it at the end of his life when very little time will be left to commit sins-thus sparing Acharya from our mis-demeanor.

ANSWER:              It is finding justification forescapism. TRUE, Manu Dharma Saastra stipulates:

è Sins committed by his subjects, accrue to the king.

è King’s sins accrue to the Prohit

è Wife’s sins accrue ti the husband,          and

è Disciples sins accrue to their preceptor.

The objection is actually based on this. This is a general Rule applicable under ordinary circumstances. The position of Prapanna stands on a different footing. The Prapatti Saastra says, when prapanna commits sins:

è Sins committed unknowingly-will not have any effect

è Sins committed knowingly can be expiated (mended) by repentence (nirveda) or by atonements (prayaschitta), or by undergoing minor punishments.

Thus, when such sins do not attach to the Prapanna himself, there is no question of their accruing to the Acharya.

DOUBT -3              In the modern day of hectic activity,and struggle for survival,, one cannot be too meticulous about observing the age old stipulations of Dharmic duties like:

è Saaligrama Aaradhanam

è Sandya Vandhanam

è Pitru Rituals

è Mingling with bhaagavatas

è Avoiding prohibited foods

ANSWER:              There is an escapist argument-betraying unwillingness to accept Truth, to face facts, fragrant (immoral / offensive) turning away from the Goal of Moksha. If there is ‘will’, there is ‘way’. It is q question of ‘time’ management. We find time for social meetings, seeing films, TV programmes, hearing music, doing exercises, and even gambling. For a person who really finds dearth of time for observing Dharmic duties, there are short-cuts, time saving briefs There are ways to go about permitted deviations from Dharmic duties. It is rare boon that one gets human birth. It is rarest of rare things to be convinced to seek salvation. This could happen only by Lord’s will. The fact that a prapanna do commit Sins – all sins are diluted and eliminated before the end of life.

If there is no Sun, no moon, no fire (Agni), no air (Vayu), no rain (Varuna), what will happen to the humanity on the world (Earth). Dharmic duties are prescribed , many in our own interest, many as a sot of mils thanks-giving, many to resist from evil thoughts.

Just like a brake which is necessary in a fast moving car, some restrictions are there to save the humanity. As regards prohibited foods, on health grounds, or out of compelling circumstances, if a prapanna has to deviate, such deviation is allowed. If one takes some of the declined foods, it may affect the Saatvika Guna, and some are not good for health.

Mingling with bhaagavataas will enrich our spiritual wisdom.

Where there is no time, mere giving Argyam to Sun God and doing Gayatri Japa will serve the purpose.

When the Lord is going to save us from re-births and take away from Samsaara, at least a Laghu Aaradhanam offering him floweres, raisin spending just two minutes also will please Him.

Human birth is the rarest gift given to us by parents. After they leave the world ,our gratitude to them has to be shown by performing the rituals at least in a brief simple manner, as suggested by the brahaspathi.

There is no embargo on your socialising. When nature of your job/profession expects this, you can participate , still keeping your individuality.

When we were born, nothing belonged to us, whatever we have, they are God’s gift. We owe a duty, to ge grateful to the God.

All said and done, deviating from Dharmic duties like eating unholy foods etc,., fall in the category of sins committed knowingly and they are also removed before the end.

DOUBT-4              There are many passages, in Sandyavandhana, Tarpana etc., worshipping Pitrus and other deities like Vayu, Agni,, Gayatri, Savitri, Saraswati, Brahma, Rudra etc., If only NARAYANA is to be worshipped, why do we worship these minor divinities ?.

ANSWER              These expressions have been drawn from Vedas, in which these deities are invoked as the embodiment (visible form) of Narayana, who is their soul and our uttering names of other deities is worshiping their indwelling soul – the Paramatma. For eg., when one recites the name of ‘Agni’ – it denotes, Narayana, who is the realone leading the deity of Agni. Thus ultimate meaning of any attributes or divinities, actually refers to Narayana.          

Just like when we garland someone, we do not garland the shirt on which garland is worn, nor the body of the person wearing it - but the person within. When the names of divinities are uttered, they are meant actually to refer to Lord Narayana. When there are specific prescriptions of other deities, we should not dis-respect them, but through their names reach God.

1. ***Prapanna should hsve firm and exclusive faith in Sri Narayana, as the sole saviour and bestower of Moksha =and in Prapatti -as sole means to secure Moksha.

2. ***Scruplously avoid under any circumstances, any dis-respect in MIND, WORD, or DEED towards Bhagavan, Bhaagavatas and Acharyas.

ACHIEVING PERFECTION MAY NOT BE POSSIBLE FOR MANY PRAPANNAS. TO REACH THE IDEAL LEVEL, TO BE CONSIDERED AS A “ROLE MODEL”- IS POSSIBLE ONLY BY PRACTICE (GOOD DEEDS,RESPECTING BHAAGAVATAS, BEING IN THE COMPANY OF BHAAGAVATAA=S Etc.,); LEADING TO PERFECTION.

SRIMATE NIGAMANTA MAHADESIKAYA NAMAHA

திவ்யப்ரபந்தத்தில் ஸரணாகதி நெறி

நம்மாழ்வார்:

சாணாமாகும் தனதாளா டைந்தார்க் கெல்லாம்

மரணமானால் வைகுந்தம்கொடுக்கும்பிரான்

அரணமைந்த மதிள்சூழ் திருக்கண்ணபுரத்

தரணியாளன் தனதன்பர்க்கன்பாகுமே (9-10-5)

To all those who seek His lotus feet, he gives refuge here in Vaikunta upon death. Irrespective of caste, creed,sex, all including animals can attain Moksha on surrendering to Him.

"மெய்ந் நான் எய்தி" என்று பரமபதத்திற்குத் தேவையான  தகுதியைத் தான் பெற அருளவேணுமாய் வேண்டிய பின்னரே திருவடி நிழல் தஞ்சம் புகுவது பற்றிச் சொல்கிறார். "எந்நாள் உன் அடிக்கண் அடியேன் மேவுவதே?" Prapanna should eagerly look for the day of reaching the Lotus feet of the Lord and for this, Lord only should male him fully qualified

உலகம் உண்ட பெருவாயா! உலப்பில் கீர்த்தி யம்மானே!

நிலவும் சுடர்சூ ழொளிமூர்த்தி. நெடியாய் அடியே னாருயிரே!

திலதம் உலகுக் காய்நின்ற திருவேங் கடத்தெம் பெருமானே!

குலதொல் லடியேன் உன்பாதம் கூடு மாறு கூறாயே. (6-10-1)

O Lord of eternal glory who swallowed the Earth! O Great icon of effulgent knowledge, my soul's master!  You stand like a Tilaka for the Earth in Venkatam, Pray that this bonded serf reaches your lotus feet. With Bagavan’s Sankalpa, reaching Lord’s feet is the only option for Moksha.

கூறாய் நீறாய் நிலனாகிக் கொடுவல் லசுரர் குலமெல்லாம்

சீறா எறியும் திருநேமி வலவா. தெய்வக் கோமானே!

சேறார் சுனைத்தா மரைசெந்தீ மலரும் திருவேங் கடத்தானே!

ஆறா அன்பில் அடி யேனுன் அடிசேர் வண்ணம் அருளாயே. (6-10-2)

Grace that this love-brimming servant joins your lotus feet.

அகல கில்லேன் இறையும் என் றலர்மேல் மங் கை யுறைமார்பா,

நிகரில் புகழாய். உலகமூன் றுடையாய். என்னை ஆள்வானே,

நிகரில் அமரர் முனிக்கணங்கள் விரும்பும் திருவேங் கடத்தானே,

புகலொன் றில்லா அடியேனுன் அடிக்கீ ழமர்ந்து புகுந்தேனே. (6-10-10)

I am unfit for doing Bakthi Yoga to reach you; So, I need yourLotus feet only to attain Moksha. Falling of your feet, this refuge-less self has found his refuge.

என்நான் செய்கேன்? யாரே களைகண்? என்னையென் செய்கின்றாய்?

உன்னால் அல்லால் யாவ ராலும் ஒன்றும் குறைவேண்டேன்,

கன்னார் மதிள்சூழ் குடந்தைக் கிடந்தாய்! அடியேன் அருவாழ்ணாள்,

சென்னா ளெந்நாள் அந்நா ளுன்தாள் பிடித்தே செலக்காணே. (5-8-3)

What can I do? What are you doing to me? Who else can protect me and show me the right path? O Lord, I seek no redress with anyone save you; pray see that I lead the remaining days of my life holding on to your feet. I will not resort to any Upaya other than you.

களைவாய் துன்பம் களையா தொழிவாய் களைகண் மற்றிலேன்,

வளைவாய் நேமிப் படையாய்! குடந்தைக் கிடந்த மாமாயா!

தளரா வுடலம் என்ன தாவி சரிந்து போம்போது,

இளையா துனதாள் ஒருங்கப் பிடித்து போத இசைநீயே. (5-8-8)

Whether you end my despair or not, you are my sole refuge, When my body languishers and this life comes to an end, grant that I may hold on to your feet relentlessly.

நோற்ற நோன்பிலேன் நுண்ணறி விலேனாகிலும் இனி யுன்னைவிட்டு,ஒன்றும்

ஆற்ற கின்றிலேன் அரவினணை யம்மானே,

சேற்றுத் தாமரை செந்நெ லூடுமலர் சிரீவர மங்கலநகர்,

வீற்றிருந்த எந்தாய். உனக்கு மிகையல்லே னங்கே. (5-7-1)

I have not done penances, not known Karma Yoga or Gnana Yoga. I have no subtle intelligence, yet no more can I bear to be separated from you even for a moment.  I have nothing more than serving you.

அடியை மூன்றை யிரந்த வாறும் அங்கேநின்றாழ் கடலும் மண்ணும் விண்ணும்

முடிய, ஈரடியால் முடித்துக் கொண்ட முக்கியமும்,

நொடியு மாறவை கேட்குந் தோறுமென் நெஞ்சம் நின்தனக் கேக ரைந்துகும்,

கொடியவல் வினையேன் உன்னை யென்றுகொல் கூடுவதே?

Whenever I hear of how you asked for three strides of land then grew and took the Earth and sky and ocean in two strides and how you achieved your ends, my heart melts for you alone.  When this wicked self, will I ever join you?

ஆறெ னக்குநின் பாதமே சரணாகத் தந்தொழிந்தாய், உனக் கோர்கைம்

மாறு நானொன் றிலேனென தாவியு முனதே, (5-7-10)

You have given me your feet as my sole refuge and path.  I have nothing to give in return, -my soul too is yours!

ஒழிவில் காலமெல்லாம் உடனாய் மன்னி ,

வழுவிலா அடிமை செய்ய வேண்டும்நாம்,

தெழிகு ரல்அரு வித்திரு வேங்கடத்து,

எழில்கொள் சோதி எந்தைதந்தை தந்தைக்கே. (3-3-1)

At all times and forever by his side, we must perform stainless service, to the radiant Lord .

நீராய் நிலனாய் தீயாய்க் காலாய் நெடுவானாய்,

சீரார் சுடர்க்க ளிரண்டாய்ச் சிவனாய் அயனாய்,

கூரார் ஆழி வெண்சங் கேந்திக் கொடியேன்பால்

வாராய், ஒருநாள் மண்ணும் விண்ணும் மகிழவே. (6-9-1)

O Lord, you became the radiant Globe, Siva and Brahma, Earth, Water, Fire, Wind and sky, Will you not come to this wicked self one day and accord Moksham.

ஆவி திகைக்க ஐவர் குமைக்கும் சிற்றின்பம்,

பாவி யேனைப் பலநீ காட்டிப் படுப்பாயோ,

தாவி வையம் கொண்ட தடந்தா மரைகட்கே,

கூவிக் கொள்ளும் கால மின்னம் குறுகாதோ? (6-9-9)

My soul is afflicted by pleasures that the senses heap, would you still destroy me with distractions? Please speed up the time for me to be united to your lotus-feet,

அவனே அகல்ஞாலம் படைத்திடந்தான்

அவனே அஃதுண்டுமிழ்ந்தானளந்தான்

அவனே யவனும் அவனுமவனும்

அவனே மற்றெல்லாமுமறிந்தனமே. (9-3-2)

He made the wide Earth and lifted it. He swallowed it, remade it and measured it,   In His body, Brahma, Indra and Siva, besides all else too, reside and my wisdom has widened to know this.

விண்மீதிருப்பாய் மலைமேல் நிற்பாய். கடல்சேர்ப்பாய்!

மண்மீதுழல்வாய் இவற்றுளெங்கும் மறைந்துறைவாய்!

எண்மீதியன்ற புறவண்டத்தாய் எனதாவி,

உண்மீதாடி உருக்காட்டாதே யொளிப்பாயோ? (6-9-5)

O Lord you sit in the sky, stand on the hill, sleep in the ocean, walk on the plains.  You are present in all these, hidden, O Lord existing in countless other worlds as well, Blended in me, will you still hide yourself from me?

பரமனின் ஐந்து நிலைகள் இப்பாசுரத்தில் சொல்லப்படுகிறது:

1. விண்மீதிருப்பாய்                  àபரத்துவம்

2. மலைமேல் நிற்பாய்             àஅர்ச்சை

3. கடல்சேர்ப்பாய்                      àவ்யூகம்

4. மண்மீதுழல்வாய்                  àவிபவம்

5. இவற்றுளெங்கும்                            àஅந்தர்யாமி

மறைந்துறைவாய்

தரித்திருந்தே னாகவே தாரா கணப்போர்,

விரித்துரைத்த வெந்நாகத் துன்னை,- தெரித்தெழுதி

வாசித்தும் கேட்டும் வணங்கி வழிபட்டும்,

பூசித்தும் போக்கினேன் போது (திருமழிசை-7ம்திருமொழி-3)

 A Prapanna after doing Prapatti, spends his time through writing, reading, hearing, worshipping – all about the Lord.

 

***ஸுபமஸ்து***