9

DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
The Five Fundamentals-9
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
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The Five Fundamentals-9
The twelve ways, in which the Lord's displeasure and consequent
disenchantment turn us away from our coveted goal of liberation, were
enumerated so far. Swami Desikan tells us that in undertaking the great leap
to Liberation across the gaping crater of SamsAra, unless we clear the
distance with our jump, it hardly matters whether we fall at the first foot
across or at the last. How true-when we undertake an expedition to climb
Mount Everest, does it matter whether we give up at the first five hundred
meters of the trek or at the final lap just before the summit? Both are
deemed to be failure. Thus, as far attainment of the ultimate goal of
Paramapadam is concerned, there is little difference between a person who
hardly makes any effort for emancipation and one who slips up in the final
stages of the effort, as, in both cases, the Jiva's avowed objective of
transcending this Samsara remains a distant dream.

Anticipating the learner's doubt, Swami Desikan hastens to offer a
clarification here. Would it be correct to say that the Lord's displeasure
extends even to the extent of our efforts to reach Him, merely by token of
our temporary failures to cross this sea of Samsara? If this were to be so,
what about the Gita dictum that for those who practice Karma Yoga, the
effort would never perish, nor would be in vain? The Lord does lay down
clearly that for one who adopts the difficult and thorn-filled path of Karma
Yoga, even if the effort is interrupted due to expiry of a life time or
other reasons, the endeavors put in would indeed stand steadfast like stone,
without being wasted away. The interruption does delay the ETA (Estimated
Time of Arrival) of the flight across the ocean of Samsara, but doesn't
invalidate the ticket nor necessitate re-traversing the part of the
journey already completed.

?True?, says Swami Desikan.However, there is no guarantee of early
completion of the interrupted voyage to the Promised Land-it could be
delayed as much as by even a Yuga (approximately 14,40,000 human years), a
Manvantara (comprised of 284 such Yugas) or even a Kalpam (consisting of 14
such Manvantaras), or several such Kalpas. While it is indeed certain that
the destination would be reached, the bemused traveler, whose progress has
been impeded, knows not when he would reach journey's end. It is thus, by
postponing the achievement of the goal to some unforeseeable and uncertain
future time, which might stretch as long as a Kalpa or more, Bhagavan
Nigraham or the Lord?s displeasure puts paid to our hopes of an early relief
from the mundane shackles.

We find from the PurANas that Sage Vasishtta was the epitome of erudition,
devotion, righteous conduct etc. and had the rare distinction of having been
Acharya to Sri Rama Himself-with all these in his favor, we do not hear of
Sri Vasishtta having been blessed with Moksham early. On the other hand,
even those categorized as the scum of the earth, like Kshatrabandu (whose
favorite sport it was to cast unsuspecting infants into the raging waters of
the SarayU or Ganga) and VritrAsura (who was a terror to all the dEvAs and
Rishis) attained Liberation fairly early.

This goes to show that one cannot escape Bhagavan nigraham simply by being a
paragon of virtue, nor does being evil-minded delay one's ascent to Parama
padam, for who can divine the composition of one's Karmic baggage, which
might or might not include such meritorious deeds as would eliminate delays
in the attainment of the ultimate goal?

>From all the above, it would appear that the Lord's anger, occasioned by
continual violation of His dicta, is indeed impossible to overcome.
Irrespective of any effort on our part to get out of this mundane morass, as
long as the factors inducing the Lord's displeasure linger, we would never
reach the gates of Paradise.

Is there, then, nothing at all we can do to redeem ourselves from the
debilitating effects of this Bhagavan nigraham or the divine chastisement,
which brings all our efforts for emancipation to a naught?

Indeed there is, avers Swami Desikan, concerned at the possibility of the
individual abandoning all hope of liberation in the face of the apparently
insurmountable roadblock of divine displeasure. Quoting Bhashyakara, the
Acharya tells us that the all-powerful strategy of Sharanagati is the only
way to rid the Lord of His anger against us (on account of our constant
discarding of His dicta) and to restore His natural benevolence towards us,
which, in turn, would clear for us the path to Paramapadam- "tasya cha
vaseekaraNam tat Sharanagati: Eva" says Sri Ramanuja (while commenting on
the AnumAnAdhikaraNa of Brahma Sutram), highlighting the one upAya which the
Lord finds it difficult to remain unresponsive to.

This Sharanagati so melts Him down ("am jalayati iti anjali:") that
Emperuman finds it difficult to remain angry with us and resumes His usual
attitude of kindness, compassion, mercy, munificence, generosity and
goodwill. This Sharanagati totally floors Him despite His resolution to be
firm with us, just as the annoyed parent's anger disappears once he sees
tears in the infant's eyes, says Swami Desikan in Sri Varadaraja Panchasat-
"pratyastram anajali: asou tava nigrahAstrE".

With this concludes the enumeration of the hindrances to our
emancipation-the PrApti VirOdhi- which, along with the other four, viz., the
nature of the Lord, that of the individual soul, the strategy to be adopted
by the soul for attaining the Lord and the endless bliss that is the fruit
of achievement, forms the Five Fundamentals which are what all the Vedas,
Itihasas and Puranas are all about-
"PrApyam cha BrahmaNO roopam, PrAptuscha pratyak Atmana:
PrApti upAyam phalam chaiva PrApti virOdhi: tathaiva cha
Vadanti sakalA VEdA: sEtihAsa PurAnakA:" (HArIta SamhitA)

Concluding the chapter with a Tamizh pAsuram as is his wont, Swami Desikan
tells us that all the aforesaid esoteric truths are not the products of his
own flights of fancy, but form the compendium of wisdom mercifully passed on
to him by compassionate Acharyas-

"PoruL ondru ena nindra PoomagaL nAthan adi sErndu
aruL ondrum anban avan koL upAyam, amainda payan,
maruL ondriya vinai val vilangu endru evai iyndu arivAr
iruL ondru ilA vagai en manam tEra iyambinarE".

This pasuram summarizes the arttha panchakam beautifully, for easy grasp and
retention--

The first line, "PoruL ondru ena nindra PoomagaL nAthan", signifies the
Parabrahmam Sriman Narayana.

The second line, "adi sErndu aruL ondrum anban" refers to the JeevAtma.

"KoL upAyam" signifies the strategy to be adopted the latter to attain the
former.

"amainda payan" refers to the blissful service that is the result of this
entire endeavor for emancipation.

"maruL ondriya vinai val vilangu" describes the handcuffs of Karma which
stand in the way of our progress to Paradise.

This pasuram and the accompanying Sanskrit kArika effortlessly encapsulate
all that was described in the "arttha Panchaka adhikAram". The considerable
detail, in which some of these fundamental concepts have been dealt with, is
to lay a strong foundation in the reader's mind to facilitate easy
absorption of the nuggets of wisdom that are strewn about in the chapters
that follow.




DESIKAMRUTAM
SRIMAD RAHASYA TRAYA SARAM
(SRI SADAGOPAN IYENGAR SWAMI, SRIKARYAM SWAMI OF SDDS & SRS, COIMBATORE)
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The Three Tenets-9

We saw that Prakriti or Matter consists of 24 Elements or "Tattvam"s- viz.,
Basic Matter,
Mahat,
Ahankaaram,
Five Tanmaatrams (Sabda Tanmaatram, Sparsa Tanmaatram, Roopa Tanmaatram,
Rasa Tanmaatram and Gandha Tanmaatram
Five Elements (Earth, Fire, Water, Akaasam and Air) and
Eleven senses (Five Senses of Knowledge, Five more of Action and the Mind)

Each of these elements is distinct and different from the other, as can be
seen from their respective definitions. For instance, Basic Matter or Moola
Prakriti is defined as consisting of three Gunas (Sattvam, Rajas and Tamas) in
equal proportions-"Sama traigunyaa Moola Prakriti:". Similar definitions
delineate the differences among each of the twenty-four Elements.

Clarifying the nature of Suddha Satvam, of which Sri Vaikunttam is made,
Swami Desikan tells us that the regions of Suddha Satvam are located above and
beyond the worlds of base matter. "Aditya varnam tamasa: parastaat" (Purusha
Sooktam), "tamasa: paramo dhaataa Shankha Chakra Gadaadhara:" (Mandodari on Sri
Rama, in Srimad Ramayanam) etc. are some of the scriptural texts which ascribe
to Suddha Sattvam an exalted and elite place, beyond the pale of gloom,
physical and otherwise.

Following the practice of describing the Svaroopam, Stithi and Pravritti of
the three kinds of Achetanams, Swami Desikan, having enlightened us as to the
nature and existence of Matter, now goes on to lay down its activity.

The Activity of Prakriti is to undergo change. When such modification causes
the three qualities of Sattvam, Rajas and Tamas to remain equal and balanced,
what results is Pralayam or the Cosmic Deluge. When the change in Prakriti
results inimbalance in the three Gunas, Creation results. This Creation, as we
have seen, is for the purpose of

1) endowing bound souls with bodies so that they experience the good and bad
effects of their accumulated Karma, and

2) affording sporting pleasure ("Leelaa Rasam") to the Lord.

Due to the play of Rajas and Tamas, bound souls fail to perceive the truth
of things as they are and labor under misconceptions like identity of body and
soul, independence of the bound soul, etc., resulting in the Jeevas
undergoing varied experiences, good and bad, through their bodies.

However, when Rajas and Tamas subside and Sattvam predominates, the same
Matter enables the Jeevatma to realize the true nature of things and to
endeavor to rid itself of the pernicious cycle of births and deaths. Thus, the
same Matter, depending on which particular component preponderates, leads both
to bondage and salvation.

All these, whether they be the miserable antics of the bound soul, or its
efforts at liberation, provide the Lord with amusement and entertainment,
indulging His "Leela Rasam".

Having seen the Nature, Existence and Activity of Prakriti, we move on to
those of the next component of Achetanams - viz., Suddha Satvam.

Suddha Satvam differs from Prakriti, in that it is of unalloyed purity,
uncontaminated by even a touch of Rajas and Tamas. Similarly, it is the
material of which all the structures in Sri Vaikunttam, all the eternal
inhabitants of Paramapadam, are made of. Even the Lord's own divine form, that
of the Para Vasudeva, is of this pure and luminous material. This is in
contrast with Prakriti, which forms the material out of which all things
perishable, like human and other mundane forms, are fashioned.

Bodies or objects made of Suddha Sattvam are eternal or ephemeral, depending
upon the will of the Lord. For instance, though His tirumeni during the
Avataras is indeed of Suddha Sattvam, due to the Lord's divine will, it comes
to an end after the required period of time and exists no more. On the other
hand, all the structures and citizens of Sri Vaikunttam are eternal and
imperishable, because Emperuman wills them to be so.

How does Suddha Satvam differ in its activity, from the other types of
Achetanams?

It changes and modifies itself, for the sole purpose of providing pleasure
to the Lord and Master and to afford newer and newer opportunities for service,
to the Celestials. For instance, when a Nitya desires to worship Emperuman with
a beautiful lotus, Suddha Satvam instantly transforms itself into such a
bloom, providing the Nitya with the instrument of Kainkaryam. Since such
Kainkaryam is performed for the Lord's pleasure, the modification in Suddha
Sattvam as aforesaid, serves the purpose of pleasing the Paramapadanathan too.

Having dealt comprehensively with the Prakriti and Suddha Satvam and their
respective nature, existence and activity, Swami Desikan moves on to the
third component of Achetanams (Non-sentients), viz., Kaalam.

The nature of Time, which distinguishes it from other objects, is being
Non-sentient ("Jadam") and All-pervasive ("Vibhu"). It is thus different
from Prakriti, which is non-sentient but not all pervasive and from Isvara, who
is all pervasive but not non-sentient. Time is eternal and ever lasting. And
how does Kaalam act? Through its various divisions like second, minute, hour,
day, month, year, etc., Time aids in the process of Creation, Destruction, etc.