6

. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS- 6.
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
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Having delighted so far in the description of the ParamAtmA and His glorious
attributes, Swami Desikan passes on with reluctance, akin to that of a child
being dragged away from a toyshop, to the next of the Five Fundamentals,
viz., the nature of the Individual Soul or the Jeeva. We have seen so far
the character of the Goal to be attained, the "PrApyam"-Tooppul Pillai says
that it is as important to understand the traits of the Seeker, the
JeevAtmA. This is because, in the absence of an attainer, the goal loses its
significance, as Sri Nammazhwar says, "nAn unnai andri ilEn kaNdAi nAraNanE!
nee ennai andri ilai".

JeevAtmAs are of three categories, depending upon their state of evolution.

1. BaddhAs, constituting the various life forms to be found in this and
higher worlds, consisting of the whole hierarchy of beings right from the
exalted Chaturmukha BrahmA, down to the lowly lifeless pillar ("BrahmAdi
stamba paryantam"), who are inextricably bound by the constricting ropes of
Karma, forever being inexorably swept away by the torrents of their own good
and bad deeds, with not a straw to clutch at for support and to swim ashore
to safety. The currents of this Karma PravAha are overwhelmingly strong and
the entire body of water filled with innumerable many undercurrents, which
suck us in often and anon, ensuring our permanent subjugation. These raging
waters of Karma have neither a beginning nor an end-- "anAdi"--, a watery
prison that has always been there and would be there too. The Baddha JeevAs
therefore consist of all individual souls caught up in the unending cycle of
births and deaths that is a feature of this sorrow-filled sea of SamsAra,
with all these helpless entities swimming about like so many fish, some big
and some small, but all being hapless prisoners of the swirling waters,
barely able to keep their heads above water. The mention of BrahmA in this
context is to dispel any impression in the minds of readers, that demigods,
however high the posts allotted to them by the Paramapurusha, earn such
postings only on account of their accumulated merits and once the same are
exhausted, they are also as susceptible to the same SamsAric travails as you
and I.

2. MuktAs, on the other hand, are those emancipated souls, who have attained
relief from the bondage of SamsAra by adopting appropriate strategies
prescribed in the Saastras (like Bhakti, Prapatti etc.) and who enjoy the
boundless bliss of seeing, speaking to and serving joyfully the ParamAtma at
His eternal abode of Sri Vaikuntam. Swami Desikan says that liberation from
the Karma PravAha is essentially as a result of the Lord's positive
inclination towards the particular Jeeva--"Bhagavat prasAdattAlE atyanta
nivrutta samsArar". Why should Emperuman choose one Jeeva for emancipation,
while countless others belonging to the same class continue to suffer? If
so, what happened to His famous declarations in the Gita, " Suhridam sarva
bhootAnAm" (I am a friend and well-wisher of all beings), "SamOham sarva
bhootEshu" (I am equal in all beings, absolutely without any bias or
preferences). Swami Desikan points out that this is where the effort of the
individual soul, in the form of performing an upAya like Bhakti or Prapatti,
comes in. To those who yearn to get out of this samsAra, to those who are
prompted by boundless love for the Lord, He himself shows the way, as
prescribed in the Saastras, for the performance of Prapatti, which ensures
emancipation.

3. NityAs are in a class of their own, separate from the two categories
mentioned above, never having inhaled even a whiff of SamsAra's poisonous
fumes, totally free, like the Lord Himself, of all limitations to their
perception, ever free, ever in the eternal service of the Lord, absolutely
without a trace even of blemish, physical or in their traits. While the
MuktAs are those who have had a benumbing taste of SamsAra and have acquired
their citizenship of Sri Vaikuntam through the performance of an appropriate
upAya, the NityAs, like Sri AdisEsha, Garuda, Sri VishvaksEna etc. are
permanent and eternal residents of Paramapadam, being natural citizens of
the august abode of the Lord. They are forever young, energetic in the
Lord's service, absolutely identical to Emperuman in looks, dress, conduct,
character, traits and in their enjoyment, untouched by even the semblance of
stigma on any count, says Sri Bhattar in GuNaratna KOsam-

"TE SadhyA: santi dEvA JananI! GuNa vapu: vEsha vritta svaroopa
bhOgair vA nirvishEshA: savayasa iva yE nitya nirdOsha gandhA:"

It is to these nitya sUrIs that the Purusha SUktA refers, when it says,
"Yatra poorvE SAdhyA: santi dEvA:?

If all AtmAs are eternal in existence, why should the last class of souls be
called "nityAs"? It is not as if the BaddhAs and the MuktAs are, as souls,
perishable, though they might temporarily inhabit impermanent bodies. The
rationale behind the appellation "nitya" to Sri Ananta, Garuda etc. is due
to their being in the constant service of the Lord, without any let,
hindrance or interruption, engaged in "nitya kainkaryam", vis-à-vis the
other two categories-while the BaddhAs have never had an opportunity to
perform divine service, the MuktAs have attained the right after losing it
for eons.

Whatever be the class of JeevAtmAs, whether they be BaddhAs, MuktAs or
NityAs, they share certain common characteristics-

1.aNutvam-Compared to the Lord and His Consort, who are "Vibhu"s or
All-pervading like the atmosphere, the individual soul or JeevAtma is
microscopic, atom-like and infinitesimal in form. Whether it is the bound
soul toiling interminably in SamsAra or the eternally free nitya sUrIs, they
all share the characteristic of being minuscule.

2. Anandatvam-Another common trait of AtmAs is their bliss-filled
nature-"Anandamaya: tu AtmA, SEshO hi ParamAtmana:? The MuktAs and the
NityAs share a bliss that is equal to the Lord's own, says the BrahmasUtra-
"BhOga mAtra sAmya lingAccha".

3.GnAnam-All AtmAs are characterized by wisdom, though in the Baddha stage,
the AtmA's perceptional faculties are clouded by accumulated Karma, like a
looking glass with a surface fogged up by smoke.

4. amalatvam-Another common trait of JeevAtmAs is their essential and basic
purity. Again, at the Baddha stage, they might acquire a coating of dirt and
dust, due to their sojourn in SamsAra. However, once the grime is removed
though appropriate samskArAs and upAyAs, the Atma glows with its entire
luster, like a polished diamond.

5. SEshatvam-One more glorious feature that AtmAs share is their
subservience to the Lord. Whether they are toiling in this SamsAra with no
relief in sight, or are the inhabitants of exalted Paramapadam, all
individual souls are eternal slaves of Emperuman, bound to Him by an
enduring bond of mutual love and affection.

6. Bhagavat PAratantryam-Just as, despite their delusions of grandeur and
independence, all inhabitants of this world are but slaves of the Lord,
MuktAs and NityAs too delight in being of voluntary, spontaneous and eternal
bondage to the Paramapurusha, ever-dependant on Him.

Does the Rahasyatrayam - the ashtAksharam, Dvayam and Charamaslokam-reflect
the JeevAtma and its traits? Yes, says Swami Desikan, listing out the
specific syllables and words that incorporate a reference-- in the
ashtAkshara mantra, the letter "ma" (makAram) present in the PraNava and the
"nama:" sabdam. Sri Bhattar too says that the ?makAra? represents the
Jeeva-"makArArtthO jeeva:? It is also to be found in the "nArAyaNa" sabdam,
in which all the AtmAs present in beings and non-beings are termed as
"nArA"s. Similarly, the word "PrapadyE" in Dvayam and the assurances "tvA"
and "mA sucha:" addressed by Sri Krishna in the Charama Sloka, indicate the
Jeevatma.

So far, of the Five Fundamentals, the two most important, viz.,
1) The Parabrahmam and
2) The Individual Soul, have been covered.
The third and fourth are-
3) The "upAya" or Specific Strategy, which the Jeevatma should adopt for
emancipation and
4) The Great Treasure which awaits every liberated soul.

However, considering the depth and sweep of these latter topics (upAyam and
Phalam) and the need to deal with them in detail in other, subsequent
contexts which warrant greater elaboration, Swami Desikan stops in this
chapter with a mere mention of those sites in the Rahasyatrayam where the
"PrApti upAyam" is indicated-the "nama:" and the "ayana" in the Tirumantram,
the first halves of the Dvaya Mantram and the Charamaslokam. Similarly, the
"Phalam" or the delectable fruit that awaits the sincere seeker is signified
in the hidden Chaturtthi ("Aya") in the Tirumantram, the "nama" in the
Dvayam and the words "Sarva pApEbhyO mOkshayishyAmi" in the Charamaslokam.

True to his promise, Swami Desikan covers the strategy for emancipation in
delectable detail in the following adhikArAs-"upAya vibhAgam", "Parikara
vibhAgam", and "SAnga Prapadanam". The Phala svaroopam is similarly
detailed in the chapters beginning with the "Krita kritya adhikAram", upto
the "ParipoorNa BrahmAnubhava adhikAram".



4. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? The Beginning - 6
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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Extolling the magnificence of the Lord's bed, Swami Desikan says
"TiruanantAzhvAn Agira tiruppaLLi metthayile". While we can understand theprefix "tiru" to Sri Adisesha, why should the Acharya use it ahead of a mere bed or "metthai"? After all, a bed is a bed, be it however comfortable. Swami Desikan differs. This is a bed extraordinaire, due to its sparkling whiteness(signifying its suddha satthava character), softness, smoothness, fragrance,coolness, and with a protective canopy. Where else can you find such amagnificent mattress? This is perhaps the reason why the Lord is loathe toleaving His bed, and carries out all His functions in bed itself.

If the bed itself is so glorious, what to say of its occupant?

He is verily the Prince of the Celestials ("Van Ilavarasu"). We see Princes of the world mature into Kings and, in old age ("enaitthu Or yugangaLum ivvulgANdu kazhindhavar"), cede the Crown to their progeny or others, voluntarily or otherwise. There are no permanent Kings in this world. However, the Prince of Paramapadam is the Perennial Crown Prince, who never ages, the celebrated"YuvA", who is not susceptible to the ravages of time and remains as young and attractive as He was millions of years ago. When we consider that He is the oldest inhabitant of all the Universes put together, we are surprised at His
never-fading youthfulness. He is always fresh as a just-blossomed flower. This description of the Lord's youthful attractions indicates the pleasure in performing kainkaryam to a young, agile, appealing Prince, vis-à-vis an old, crotchety, irascible person, king or not.

(Thus far, the glory of kainkaryam to the Lord was described by highlighting the magnificence of the Lord, His Consorts, His abode and His paraphernalia.)

It is Emperuman's ardent wish that all AtmAs should partake in the infinite bliss that He Himself is enjoying in the company of the nitya sUrIs of Sri Vaikuntam. As already stated, all JeevAtmAs, by virtue of their being inseparably associated with the Paramatma as His progeny, His servants, etc., have an inherent birthright to participate in the endless bliss ("andhamil pErinbam"). What then is the reason for the Atma losing this inalienable legacy and wallowing in sorrow?

Swami Desikan attributes this grievous loss to "MAyA", the association with matter predominantly characterized by Rajas and Tamas. This unholy association makes us forget our own glory as the hereditary servitors of the Lord. More importantly, it makes us unaware of the majesty and magnificence of the Lord and His attributes, and of the in severable bonds that bind us to Him. This Maya pushes us into a benumbing stupor, into an apparently endless night filled with painful and terrifying dreams. We occasionally have sweet dreams too, but these are so fleeting and minor that they do not relieve the tedium of our prolonged
trance. This Maya has been afflicting us from time immemorial, pushing us deeper and deeper into the bottomless pit of samsara. "anAdi mayayAlE suptanAi" says Swami Desikan, lamenting at the aeons that have passed us by, denying us of the eternal enjoyment we are entitled to. He quotes the following Vishnu Purana Sloka, to describe the trials and tribulations we undergo due to this Maya-
"anEka janma sAhasrIm samsAra padavIm vrajan
MOha shrama prayAtOsou vAsanA rENu kuNtitha:"

Imprisoned by the overpowering Maya, we lose our way in the jungle of samsara, keep going round and round caught in the vicious cycle of births and deaths, weighed down by the strain of such aimless wandering and acquiring a thick coat of filth from head to foot in the process, which camouflages our original splendor beyond recognition.

This state of helplessness and grief is summarized by Swami Desikan
thus-"Prakriti Agira pAzhilE vizhundu, Odi Odi pala pirappum pirandhu, thatti, thAvattru, azhukkadaindhu, oLi izhandhu", encapsulating our endless and debilitating travails on the inhospitable road to nowhere, transformed beyond recognition by the grime of Karma. This state of stupor makes us impervious to the light of knowledge, even if it were to shine in our face.

Swami Desikan, realizing the complexity of the context and the fact that his work would, in time, be perused by people with frail faculties, illustrates and enlivens the text through appropriate examples and episodes, wherever warranted.

At this juncture, he narrates the following legend, to summarize the AtmA's travails.

Once upon a time, there was a King, who went hunting, taking with him the royal family too, who clamored for a change from the tedium of palace life, which is but a gilded cage. The infant Crown Prince was also part of the retinue. The elder members of royalty became so immersed in their sport of pursuing and felling fleeing fauna, that they omitted to observe the Prince walking off on his own, prompted by infantile curiosity and intent on exploring the myriad new and exciting things the jungle had to offer to the city-dweller.

As the King and his retinue rode farther and farther, immersed in hot pursuit, the Prince fell behind, and after making a few turns in the dense jungle, was irretrievably lost and kept getting deeper into the jungle.

When the heat of the hunt cooled off, the royal family realized the absence of the infant Prince with dismay and immediately a thorough hunt was instituted. Despite diligent and exhaustive search, lasting several days and personally supervised by the heart-broken King, the Prince could not be located. The King gave up the search in despair and with a heavy heart, returned to the affairs of State, which could no longer be left unattended.

In the meanwhile, the toddler, too young even to realize that the jungle was a terrifying place, was picked up by a clan of hunters, who were impressed by the child's impressive looks. They took him to their makeshift camp and brought him up as a hunter, feeding him their own food, imparting to him their own culture (or the lack of it!) and training him in their own ways. The Prince, who was lost when he was too young to remember his antecedents, was now a full-fledged hunter, speaking the language of the clan, delighting in killing and maiming
animals, utterly devoid of the redeeming virtues of mercy and tolerance and all-set to lead a life of cruelty and brutish bestiality- a far cry from the righteous, majestic and joyous life of royalty which he would have adopted, had he remained in his parents' custody. His association with the hunting clan had completely transformed him from being a budding monarch into a cruel hunter.

Unwilling to let this sorry state of affairs continue, fate decided to take matters in hand and arranged an encounter with a few kindly members of the royal retinue, who realized from the youth's countenance and bearing that he was no ordinary hunter but was indeed a scion of the royal family. Upon inquiry from the mentors of the young man, they ascertained that the boy had been picked up as an infant from the jungle, and, putting two and two together, arrived at the conclusion that the boy was indeed the lost Crown Prince. In a mission of mercy,
the King's loyals apprised the hunter youth of his regal antecedents and
pointing out the anarchic and unbecoming life he was presently leading, slowly cured him of his acquired conduct and character. They gave him an account of the life of joy and responsibility that awaited him in his kingdom, impressed upon him on the need for such fine qualities as mercy, tolerance, righteousness, bravery tempered with justice and fairplay, etc., and imparted to him such instruction and training as would transform him from a crude and unrefined hunter into a suave, sophisticated Crown Prince, fully aware of and equipped to discharge his role and responsibilities with distinction. Having thus wrought
the requisite changes in the Prince, they reunited him with his aged father, the King, to the immeasurable joy of both. There ends the story, which heralds the beginning of a new era in the lives of both the King and the Prince.