3

DESIKAMRUTAM ?SRIMAD RAHASYA TRAYA SARAM?
?THE THREE TENETS?-3
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? Swami of the Board of Advisors of
?Sri Ranga Sri?
(The previous part ? ?The three Tenets- Part- 2? was featured in Vol.5/18
dated 05/05/04)
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The distinct and different characteristics, which the three types of Beings
/ objects possess, are dealt with now.

To recap, while revealing a sentient being or a non-sentient object, the
PramANAs show us the Essential Nature (SvarUpa) of the being, its
distinguishing traits and the other qualities as defined by its distinctive
traits. The Distinctive and unique Traits, which show up an object to be
different from any other, are known as the "SvarUpa nirUpaka Dharmam",
without which we wouldn't comprehend the essential nature of the object at
all. Once we identify the object to be what it is, with the aid of these
unique traits, the other supplementary characteristics, which come to light
thereafter, are known as "nirUpita svarUpa visEshaNam".

Swami Desikan applies these two broad parameters to highlight the traits of
the three types of beings/objects.

Taking the Individual Soul or the Jeevatma first, it is characterized by the
following distinct traits-
1. GnAnatvam-Knowledge or Wisdom
2. Anandatvam-Blissfulness
3. amalatvam-natural purity
4. aNutvam-being atomic or microscopic in dimension
It has been dinned into us that the Individual Soul is after all an abject
slave of the ParamAtmA, with Him as the sole, eternal and unchanging Master.
Such being the case, should not this inalienable relationship of "SEshatvam"
be counted among the defining attributes ("SvarUpa nirUpaka Dharmam") of the
Jeeva?

No, says Swami Desikan, for this characteristic, though inherent and
essential to the Jeeva's nature, portrays the association of the Jeeva with
the Lord. Any association can be understood only if the parties thereto are
known and recognized. Hence, only after the Jeeva is known and understood
with the aid of the four aforesaid traits, can we visualize its relationship
with the Lord. Thus, SEshatvam, representing the relationship between the
Jeeva and the ParamAtmA, is a trait that is to be realized only after we
know the Jeevan and is, as such, a "nirUpita SvarUpa visEshaNam".

Furnishing another angle, Swami Desikan tells us that "SEshatvam" could also
be a Defining Attribute, besides being an additional quality.

A perusal of the aforesaid four traits would help us define the Jeeva as one
who is atomic, while being sentient. (This distinguishes the Jeeva from the
Jada or the insentient object, which too can be microscopic, but not
sentient).

Similarly, the Jeeva could also be defined as a sentient being which is
also, by nature, a "SEsha". (This distinguishes the Jeeva from the Lord, who
is also very much sentient, but is not a "SEsha" or slave). Thus, the
combined characteristic of being sentient and servile by nature can very
well be taken as a defining attribute of the Jeeva.

The words "by nature" are important, because even the Lord acts as a SEsha
to His parents and Acharyas, during avatArAs, doing the bidding of
Dasaratha, VisvAmitrA, SAndIpini etc. This, however, is servility which the
Lord assumes in tune with His role in the particular avatara. Unlike this,
to the Jeevatma, servility or SEshatvam is inherent in its nature.
Similarly, though the Lord too assumes a microspic form and resides in all
beings as their "antaryAmi", this is the form assumed by Him and not
inherent in His nature. Thus it is only the Jeeva, who qualifies by nature
for the defining characteristics of "aNutvam" and "SEshatvam".

Having defined the Jeeva lakshaNam, Swami Desikan portrays Emperuman's
defining traits too, as they are they are diametrically opposite those of
the Jeeva indicated so far. The Acharya indicates two important
characteristics of the Lord here-

1. Compared to the Jeeva who is simultaneously microscopic and sentient, the
Lord is pervasive ("Vibhu"), while being sentient. While the pervasiveness
distinguishes Him from the atomic Jeeva, being sentient makes Him different
from the insentient matter. Such pervasiveness is borne out by Sri
Nammazhwar's immortal lines, "engum paranduLan". Sri ParAsara too describes
this trait of the Lord thus-"yathA sarvagatO VishNu:"

As the Divine Consort too is reported to be all- pervasive ("yathA sarvagatO
VishNu: tathaivEyam dvijOttama!"), could pervasiveness be called a defining
trait of the Lord alone? Yes, avers Swami Desikan, for Sri Mahalakshmi too
is counted as belonging to the class of Supreme Beings (consisting of
Emepruman and Herself): there is thus no contradiction here.

2. The second most important defining characteristic of the Lord is His
absolute independence and sovereignty and total lack of any form of
subjugation. He is the Supreme Lord, not answerable or accountable to any
one, not bound by anything or anyone, absolutely free to carry out His will,
without any fetters on His freedom. This is known as "ananya adheenatvam". A
small qualification here would be in order. Though the Lord cannot be
controlled or subjugated by anyone, there is definitely a class of people
who can wind Him around their little finger and make Him dance to their
tunes, viz., His devotees. To them, He is absolutely pliable and obedient.
Thus, being described as "Bhakta parAdhInan" doesn't rob Him of His natural
characteristic of independence, for it He who makes Himself subject to their
wishes because of His overwhelming love for His votaries. Thus, though He is
very much like a rogue elephant, beyond anyone's control, He can still be
subdued by the "ankusam" or goading rod of Bhakti. In the arcchAvatAra too,
the Lord is described as "arcchaka parAdhInan", waking up from sleep when
the arcchakAs feel inclined to intone, "utthistta nara sArdoola!", wearing
whatever apparel they choose for Him for the day, having a repast of
whatever they cook for Him and going to sleep when they want Him to. As
aforesaid, this too reveals only His soulabhyam and doesn't detract from His
independence.

3. "nirupAdhika SEshitvam" or being the natural Master and Lord of all
beings, is the third defining characteristic of Empruman. A doubt arises
here. All of us are "SEshA"s, bound to do the bidding of our parents and
Gurus, who thus become "SEshI's, or Masters as far as we are concerned. If
this be so, how could the Lord be called the Universal Master? If we have
other Masters too to whom we are kinkarAs, what distinguishes the Lord from
these mundane masters?

It is here that the word "nirupAdhika" acquires significance. The
subordinate relationship that we assume vis-à-vis our parents, etc. is
temporary and due to the association of father, mother etc. which they are,
in a particular birth. In other words, such subjugation is due to certain
causative factors like parenthood, teacherhood etc. On the other hand, our
subordination to the Lord is natural and eternal-it is utterly unqualified
and absolutely unconditional. Irrespective of what we are born as, Emperuman
is always our Lord and Master and this position doesn't change even after
one attains emancipation.

Both the JeevAtmA and the ParamAtmA share the following common
characteristics-

1. Both are Sentient and possess knowledge. "ChEtanatvam" is thus the trait
of being in possession of gnAnam.
2. Both are evident to themselves-"Pratyak". They have intrinsic
consciousness (Dharmi- bhoota gnAnam) to make them aware of themselves and
shine as "I" without the assistance of an attributive wisdom as well as
extrinsic perception ("Dharma-bhoota gnAnam") capacity to perceive what is
around. Swami Desikan deals next with the specific areas in the ashtAkshara
mantra where this unconditional and eternal relationship of Master and Slave
subsisting between the Individual Soul and Emperuman is to be derived. This
relationship is described in two ways-

Negation of the non-existence of the relationship or "ayOga vyavacchEdam"-as
in the dative case which qualifies the first letter of the first word of the
ashtAksharam (viz., the letter "A" or the "akAram"). This dative indicates
the unrestricted subjugation of the JeevatmA to the ParamAtmA, who is the
Universal Protector. To illustrate, to say that the Jasmine is definitely
white, denies the possibility of the flower ever being without this
characteristic of whiteness. This is "ayOga vyavacchEdam". Applied to the
instant case, it negates the possibility of the Jeevatma ever being
independent of and not being servile to the Lord.

2) Of the three letters (A, U and M) comprising the first word of the
ashtAkshara mantra, the intermediate letter "U" (ukAram) serves to emphasise
this subordination and tells us that the Jeeva exists solely for the
purposes of the Lord, i.e., "M" exists only to be of utility to "A". This
denial of the Jeeva's dependence on anyone other than the Lord or existence
for anyone else's sake other than that of Sriman Narayana, is known as "anya
yOga vyavacchEdam". If we say that Rama alone was merciful, the statement
denies the possibility of anyone else being merciful, emphasizing Raghava's
quality of compassion and its non-existence in others. Thus, in the present
context, this means that the Individual Soul is slave and subordinate only
to Sriman Narayana and to none else.

Expanding on the principle of "SEshatvam" defined above and laying the
ground for the unique concept of "BhAgavata SEshatvam" or servility to the
Lord's devotees, Swami Desikan hints here that the subjugation that the
Jeeva has for Emperuman, extends to His devotees too. We thus consider
ourselves to be slaves not only to the Lord, but to His votaries too. This
is dealt with in greater detail in the PurushArttha KashttAdhikAram later.




DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS- 3.
By SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE)
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
----------------------------------------------------
The Five Fundamentals-3
Another important attribute of the Parbrahmam is freedom from all blemishes, of whatever type. Even if the Lord were the personification of Wisdom and Bliss, the existence of even a minor stigma in Him would spoil the entire picture, as does a small blotch of black paint on a pure white wall. Swami Desikan quotes from the work acclaimed as the Purana Ratnam, as pramANam for the averment that the Paramapurusha is absolutely free from all imperfections:
"Evam prakAsam amalam, nityam vyApakam akshayam
Samasta hEya rahitam VishnvAkhyam Paramam padam"

Not only is the Lord free from even the slightest of stigmas, He is the total
antithesis of any thing bad or imperfect, as Sri Ramanuja lays down in the
Gadya-"akhila hEya pratyanIka:".


This is the exalted virtue of "amalatvam", extolled by Sri PAN PerumAL-
" amalan, Adi pirAn....vimalan......nimalan, ninmalan". The Vishnu Purana
reiterates the absence of any sort of flaw, physical or emotional, in the
Parabrahmam-:
"TEjO bala Ishvarya mahA avabOdha suveerya shaktyAdi gunaika rAsi:
para: parANAm sakalA na yatra klEsAdaya: santi parAvarEsE"

This sloka rules out the existence of any sort of "KlEsam" etc. These "KlEsAs" are of five types - avidyA (ignorance), asmitA (a false sense of independence), Desire, Hatred and AbhinivEsam (attachment to undesirables). This couplet also negates the presence in the Paramapurusha, of the crippling baggage of good and bad deeds, collectively known as Karma. Other flaw-generating attributes like caste and race, limited lifespan and Karma-caused experiences of pleasure and pain, are also absolutely absent in the Lord.

Azhwars have devoted as much emphasis to ruling out any imperfections in the Lord, as to extolling His virtues. Sri Kodai Nacchiar's "Kurai ondrum illAda GovindA!" says all the aforesaid in a nutshell. Sri Nammazhwar too describes Him as "KOdu avam il en kannal katti".

If the Parabrahmam is bereft of any blemish, does it mean that it is totally
devoid of distinguishing attributes? When the Shruti talks about the nirguNa Brahmam, does it really mean that the Lord is without any attributes whatsoever? Is such a thing possible?

Immediately after ruling out the possibility of imperfections in the
Paramapurusha, Sri Bhashyakara hastens to add that He is the sole repository of all auspicious attributes - "kalyANaikatAna:". Sri Nammazhwar too emphasizes this at the very beginning of his Tiruvaimozhi, by portraying Emperuman to be the abode of auspiciousness unlimited - "uyarvara uyar nalam udayavan". Acharyas say that Azhwar is in a hurry to condemn those espousing the school of thought declaring the Ultimate to be a featureless entity ("niruguNa vAdigaLai midaru piditthArpOlE").

Before going into details, Swami Desikan first proves that the Paramapurusha is the repository of innumerable virtues. When Sri Valmiki lists sixteen laudable traits and queries Brahma as to who in the contemporary world could possess these, BrahmA replies that the list of virtues is indeed formidable and it would be definitely difficult to find a person in whom all of them would be present. However, BrahmA does divine the existence of such an exalted individual and starts telling Valmiki about the greatness of Chakkravartthi Tirumagan ?
"bahavO durlabhAschaiva yE tvayA kIrtitA guNA:
MunE! VakshyAmi aham budhvA tai: yukta: shrooyatAm nara:"

The residents of AyOdhya, eager to have Sri Rama as their ruler, tell Dasarata that his illustrious son is the repository of innumerable virtues-"bahavO nripa! KalyANa guNA: putrasya santi tE".

Mother Earth too wished to have such a paragon of virtues as Her ruler, says Valmiki-
"tamEvam guNa sampannam Ramam satya parAkramam
lOka pAlOpamam nAtham akAmayata mEdinI".

It is this abundance of auspicious virtues that makes Dasarata and his subjects decide upon Sri Rama as the Crown Prince, attesting to the strictly merit-based selection of rulers in the days of yore-
"JyEshttam shrEshtta guNai: yuktam priyam Dasarata: sutam
prakritInAm hitE yuktam prakriti: priya kAmyayA"
Sri Rama, adorned by all these auspicious attributes, shone like a veritable Sun with a thousand rays ?
"GuNai: viruruchE Rama: deepta Soorya iva amsubhi:"


Having dealt in a general way with the characteristics of the Paramapurusha,
Swami Desikan takes up individually the various auspicious attributes and
adduces pramANAs to prove their existence in the Lord. First, six principal
attributes, which add glory to Sri Rama, are listed-
"Anrisamsyam anukrOsa: shrutam seelam dama: sama:
Raghavam shObhayanti EtE shad guNA: PurushOtthamam"

"Anrisamsyam" is the commitment to the protection of devotees, while "anukrOsam" signifies empathy and mercy. "Shrutam" is the deep wisdom acquired from the Shastras and "Seelam" refers to the Lord's extreme accessibility to even the lowliest of lowly, His propensity to move with them as one, irrespective of the unbridgeable differences between Him and them. Seelam also refers to general exemplary conduct. "Damam" indicates the ability to keep the external sense organs like the eye, ear, nose etc. under strict control, without allowing their entry into forbidden zones, while "Samam" signifies the more difficult attribute of having absolute command over internal organs like the Mind. The Mind, as we all know, is extremely difficult to control, as worthies like Arjuna, famed for his powers of focusing, have attested ("Chanchalam hi mana: Krishna!....tasyAham nigraham manyE VAyOriva sudushkaram"). Even the Shruti attests to the frightening waywardness of the Mind -"BhIshmO hi mana:". It is the constant and comprehensive control over this capricious faculty that is meant by "Samam". Between them, these six attributes encompass the most important and difficult-to-acquire traits and it is no wonder therefore that Sri Rama, who was in possession of these in abundant measure, is adulated as "PurushOttamam" in the latter part of the couplet.

Another extremely important (from our viewpoint) trait of Paramatma is His
penchant for affording refuge to all those who seek Him. He has infinite patience and mercy towards erring humanity and looks not at the transgressions of the Prapanna. This is stated by none other than Piratti Herself, who tells Ravana to surrender to the Lord, promising him sympathetic acceptance by Sri Rama-
"Vidita: sa hi dharmagya: sharaNAgata vatsala:
tEna maitree bhavatu tE yadi jeevitum icchasi"

It is not only the Divine Consort who considers the Lord to be the Ultimate
Refuge and the Universal Saviour. MaharshIs, who speak nothing but the truth, aver the same -"sharaNyam sharaNam tvAm Ahu: divyA: maharshaya:? If one considers Piratti and Maharshis to be biased in this regard, accustomed to extolling the Lord's praise always, here is a quote from TArA, the enlightened wife of VAli, telling her husband that RAghava is indeed a haven of refuge for the holy and for those in distress
"nivAsa: vriksha: sAdhoonAm ApannAnAm parA gati:"

Not content with the six endearing traits of the Lord as detailed above, Swami Desikan lists another six, which, together, characterize the Paramapurusha. The quote this time is from Sri Vishnu Puranam and identifies TEjas, Balam, Ishvaryam, GnAnam, Veeryam and Shakti as inseparable attributes of the Lord-"TejO balaishvarya mahA avabOdha suveerya shaktyAdi guNaika rAsi:? Sri Bhashyakara too mentions these six ahead of others in the Sharanagati Gadyam-
"GnAna balaishvarya veerya shakti tEja:".
A detailed analysis of these six major guNAs, from which flow the countless others would be attempted later.

So far, quite a few of the Lord's traits have been covered. On this basis, if we were to attempt enumeration of the rest of them, we would be doomed to
disappointment, for the kalyANa guNAs of the ParamAtma is indeed countless. One might be able to count the grains of sand populating the beaches of the world, but not the Lord's auspicious attributes. Sri Ramanuja, bravely attempting an enumeration, gives up midway after listing just 24 of the divine traits and ends up admitting failure, as the guNAs prove countless-"asankhyEya kalyANa guNa gaNougha MahArNava!"

Even if one were to be blessed with the extremely long lifespan of the
Chaturmukha BrahmA, the benefit of a billion tongues and the purest of hearts to enable constant concentration on the Lord's hallowed guNAs, it is doubtful that one would be able to utter even a millionth of their number. And even if all the mighty deities populating the sacred worlds above were to join the attempt at enumeration, the job (of attempting an inventory of auspicious attributes) would not be done even after a million years, says the Mahabharata. All this is to tell us that the Lord's kalyANa guNAs are indeed countless.

Agreed: the kalyANa guNAs are countless. Can we at least measure the dimensions of a single guNA? If we take up an attribute for detailed analysis, would we able to find its extent and scope? The answer is an emphatic "No" and the wearied and negative response is from the Veda Purusha, who does attempt to gauge the range and span of a particular trait, viz., Anandam or Bliss, only to return comprehensively vanquished, unable to touch even the peripheries of the mahAguNA ?"YathO vAchO nivartantE". And each and every one of these traits encompasses the epitome of that particular virtue, the perfection almost beyond the realm of possibility. Sri Nammazhwar succinctly states this in the opening verse of Tiruvaimozhi-"uyarvara uyarnalam udayavan".

Thus, when we contemplate the Paramatma, it should be as an entity adorned by all the aforesaid auspicious attributes.




DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 3
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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The Critical Concept-3
We saw that the Lord is our sole support, the indwelling Controller and the Magnificent Master, for whose sole benefit we exist. Being basically selfish beings, we are prompted to ask, "All these relationships are good to hear about: but what is there in it for us?" This is a reasonable enough question, seeking to know how we benefit by being the AdhEya, NiyAmyam and SEshAs.

When we realize that Emperuman is our AdhAram or support in all states, we become conscious of the fabulous fact that we form an integral part of the Lord, without whom we have no separate existence. Just as the Lord's own attributes of GnAna, Shakti etc. form an inseparable part of Him, so too, we Jeevatmas are inextricably bound with the Lord. Azhwars, confirming this, go to the extent of saying that the converse too is true that is, the Lord too has no separate existence apart from and without us-"nAn unnai andri ilEn kaNdAi NArananE nee ennai andri ilai". Since we form an inseparable part of Emperuman, He forms our sole and exclusive support. We thus become "ananya AdhAram", having no other source of support other than the Lord.

What does the Master and Slave relationship subsisting between the Lord and ourselves mean in practice? It is well known that every being targets a goal or PurushArttha, considered suitable to its own nature, as per its own conception.

If I consider myself to be good at academics, I strive for excellence in that field. If I fancy myself as a musician, I engage in asura sAdhakam to become an entertainer par excellence. That people are of varied aims and goals is brought out by the following Sloka, which portrays mortals running after food and other material pleasures, deities hankering after nectar for sustenance of their immortality and cows being in constant search of tasty green grass, while the wise man desires only eternal service to Emperuman-
"annam bhOjyam manushyANAm amrutam tu divoukasAm
shva pasoo vit triNa AhArou santO dAsyaika jeevanA:"

Thus, once the Jeeva realizes that He exists solely for the benefit of the Lord, he acquires a taste for the ultimate end of uninterrupted service to the Supreme Being. Thus SEshatva gnAna or the realization of the Lord as our sole Master, inculcates in us a yearning for Moksham, for release from Karmic bondage, for blissful kainkaryam to the Lord and His devotees in Sri Vaikuntam. We realize too that we are "ananya sEshAs", not subservient to anyone other than the Lord, intent only on pleasing Him in all possible ways, with full realization of the subjugation of all human and other relationships to the overriding one of being the Lord's own slaves.

It is again the aforesaid realization, along with the clear conception of the Lord as our inner Controller and ourselves as the controlled that helps us to identify the specific means ("upAya") suited for achievement of our goal of attaining liberation.

The realization of the Master and Slave relationship assures us that just as the possessor of an object takes all possible care for its well being in his own interest, so too, the Lord would assume responsibility for our protection and show us the strategy therefor. We can thus relax that He would bestow on us Liberation too, without any major effort on our part, as He Himself is both the strategy and the goal to be attained.

Similarly, the realization that it is He, who controls each and every being, sentient and non-sentient, and is responsible for all effort in all endeavors, would prompt in us the assurance that He is capable of leading us on to liberation too, unaided by any other strategy. We thus have no need to seek any other Provider for any of our needs, from minor worldly ones to the ultimate goal of Moksham. It is this that makes us "ananya sharaNAs" or those with Emperuman as their sole sanctuary. Azhwars put this in a nutshell-" unnAl allAl yAvarAlum ondrum kurai vENdEn", "taru tuyaram tadAyEl nin sharan allAl sharaN illai" " ilam gati mattrondru emmaikkum" etc.

If both sentient and non-sentient beings form "SEshAs' or objects of subservience to the Lord, what distinguishes the animate ones endowed with intelligence from others, inert and inanimate? Both Jeeva and Jada (non-sentient objects) exist solely for the pleasure of the Lord. While the inanimate objects are incapable of exhibiting their subservience to the Lord, we sensible human beings are indeed capable of such demonstration, which takes the form of adulation, adoration and service or kainkarya. Thus, though we intelligent beings stand on an equal footing with inanimate beings in the matter of being "SEshAs" to the Lord, existing solely for His purpose and pleasure, our liveliness endows us with a special status, that of "DAsAs" or servants to the Lord, carrying out His dictates and being of all imaginable service to Him and His devotees. He is thus our "SwAmI", our Lord and Master, in whose service we delight.




DESIKAMRUTHAM I:
SRIMAD RAHASYA TRAYA SAARAM
SARA NISKARSHA ADHIKARAM
THE QUINTESSENCE-3
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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The Quintessence-3

At the end of the SAranishkarsha AdhikAram, Swami Desikan summarizes the contents of the chapter in the form of a Tamizh pAsuram and a KArikA in Sanskrit.


"amayA ivai ennum AsaiyinAl aru moondru ulagil
sumayAna kalvigaL soozha vandAlum togai ivai endru
imayA imayavar Etthiya ettirandu eNNiya nam
samaya Asiriyar sadirkkum tani nilai tandanarE"

The boundless mercy of our Acharyas in gifting us with the Rahasya trayam is detailed in this pasuram.

"aru moondru kalvigaL" refers to the eighteen (6x3=18) vidyAsthAnAs or systems of learning which form the basis for all education. These consist of
· the four VedAs (the Rg, Yaju:, SAma and atharva VedAs),
· the six VedAngAs or indispensable bodies of knowledge which aid and assist in arriving at the purport of the Shruti (SIkshA, Cchandas, Kalpam, JyOtisham, Niruktam and VyAkaraNam),
· the four upaVEdAs (AyurvEda, DhanurvEda, Arttha shAstra and GAndharva Veda) and
· the four other compendiums called ?Upaangas? which too are of immense assistance in comprehending the extremely subtle and significant sayings of the Shruti, viz., MImAmsA, Dharma Shastram, PurANAs and the NyAya Shastram.


VEDAS:
Rg, Yajur, Saama and Atharva Vedas.

VEDANGAS:
If the four Vedas form the body of the VedaPurusha, then the six Veda angas consisting of SIkshA, Chandas, Niruktam, VyAkaraNam and JyOtisham form his body parts or angAs.

1. The SIKSHA SHASTRA forms the nose of the Vedapurusha and tells us how and where each akshara or letter of the Veda mantras should emanate in our body (as we know, some sounds originate from the palate, some from the throat, some from the stomach etc.), the declension or Svaram applicable to each word, the length of time each letter and word should occupy during pronunciation (MatrA). Thus, Svara, MatrA, Balam, Samam, SantAnam, etc. are some of the topics dealt with in SIkshA, which is comparable to a limited extent to the modern science of Phonetics. If Vedas are being recited in the same fashion since time immemorial, it is this SIkshA shastra, that we have to thank.
2. VYAKARANA SHASTRA or Grammar forms the Mouth of the Vedapurusha. Words by themselves may not mean much, unless there are set rules as to their usage and more rules for their usage in combinations, forming sentences. Vyakarana performs the important function of imparting significance to Veda vAkyAs. For each Shastra, there is a BhAshya (just as there is the Sri Bhashya for Brahmasutras). The greatness of the Vyakarana shastra would be evident when we note that its Bhashya is known simply as the "MahA Bhashya" (authored by Pathanjali Rishi, based on the SootrAs of PANini).
3. CHANDAS SHASTRA forms the tiruvadi or holy feet of the Veda Purusha and deals with the rules of composition, principally poetical - the number of lines to each metre, number of aksharAs or letters in each line. The importance of Chandas to the Veda mantra can be understood from the injunction to indicate the Chandas, each time a mantra is uttered ("Asana mantrasya .....Sutalam Chanda:...").
4. NIRUKTA SHASTRA forms the Veda PurushA's ears and constitutes the Dictionary or Lexicon for Vedamantras. It is this Etymological shastra that tells us the root of each word, the meaning of each word and of words that are not in ordinary parlance. YAska's is the most popular of niruktAs.
5. JYOTISHA SHASTRA or Astrology occupies the all-important position of the eye of the Vedapurusha and enables performance of Yagas, Yagyas, etc. at the appropriate time. Apart from analyzing the movements of planets, this shastra tells us how they affect the fortunes of those below. This science also contains a fair amount of arithmetical studies.
6. KALPA SHASTRA - Having undergone Veda adhyayanam, learned the proper mode of enunciation through the SIkshA Shastra, studied its etymology through the NiruktA and its Grammar through VyAkarana and fixed up the propitious time for performance through JyOtisham, one has to take recourse to the Kalpa Shastra to identify the meritorious deeds or Vaidika karmas to be performed, appropriate to one's VarNa, Ashrama etc. The Mantras to be uttered during the performance of various karmas, the vessels and other items to be used, the Devata to be propitiated, etc. are laid down by Kalpam, which, appropriately, is known as the Vedapurusha's hand.


UPAVEDAS:
Each of the upavEdAs deals with a subject of significance-

1. The AYURVEDA is a comprehensive system of medicine, laying down elaborate guidelines for diagnosis and treatment of all diseases known then to mankind.

The beauty of Ayurveda is that the medicines prescribed (consisting solely of natural herbs, roots etc. and related extracts), are totally devoid of injurious side effects and provide for a permanent cure, ensuring a long and healthy life.

2. The DHANURVEDA is the art of wielding the bow and arrow and a host of other weapons of war intended for the King and his army, to be used for the protection of his subjects. Even in war, Shastras emphasize the necessity for meticulous adherence to the tenets of Dharma, for ensuring that the battle is fair, with either side not resorting to unjust means.

Thus "All is fair in love and war" is a maxim to which our elders did not subscribe, being endowed with an overwhelming sense of justice and fair play in all human activities. It is this sense of fairness that prompted Sri Rama to give a lease of life to Ravana, ("indru pOi nALai vA") when he was left without his arms, armor and chariot at the end of a day of ferocious battle.

3. ARTTHA SHASTRA is the precursor of present day Economics, the science of management of finances, public and private. Modes of raising revenue through just and adequate taxes, which are not burdensome, norms of State expenditure to ensure that all citizens are well-provided for etc. are dealt with in detail in arttha shAstra. Knowledge of this upavEda was indispensable for all rulers wishing their kingdoms to be welfare states.

4. GANDHARVA VEDA deals with performing arts like Music, Dance etc., which not only entertain but uplift too. When Divya Prabanda pasurams are set to music (as they were by Sri Nathamuni), the enthralling combination of the words steeped in devotion and the strains of bewitching swarAs, tugs at even the stoniest of hearts. That music and dance do a power of good in enhancing devotion, is brought out by Sri Nammazhwar-
"Adi Adi agam karaindu, isai pAdi pAdi kaNNeer malgi".

UPANGAS:
The four other Shastras (known as the UpAngAs) which aid and assist in learning and interpreting Shruti, are as follows:

1. MIMASA - analyses the true purport as also intention of Veda mantras. While Niruktam merely furnishes the meaning of words, MimAmsA goes into the significance of each and every mantra and its usage. This Shastra is of two parts, the Poorva MImAmsA (dealing with the Karma Khanda or the part concerned with the performance of sacrifices) and the Uttara MimAmsa also known as JnaanakhAnda (elucidating the purport of the Brahma Sutras and Upanishads).

2. DHARMA SHASTRAS - tell us the righteous way of life. Each and every moment of our lives, we commit sin after deadly sin, knowingly or unknowingly. Dharma shastras, by laying down the do's and don'ts, lead us on the right path.

3. PURANAS - While Veda Mantras are mostly in the form of injunctions to do or refrain from certain acts, Puranas and ItihAsAs, by enunciating the same principles in the form of palatable stories (which are of course real), ensure better reception and retention on our part.

4. NYAYA - is the embodiment of Logic. Though Vedas may call for axiomatic acceptance of key concepts, it is the Nyaya Shastra, which provides appropriate reasoning for the same, to ensure better acceptability by the human mind, which is always given to questioning. Also known as "Tharkam", this endows Shruti with a sound basis of logic and reason.

All the aforesaid eighteen VidyA stthAnAs or bodies of knowledge (four Vedas, six Veda angAs, four Upavedas and four upAngAs) fall into one or the other of the categories Swami Desikan enumerates as
"asAram, alpa sAram, sAram and sArataram"

While being formidable avenues of learning by themselves, they would not help us attain MOksha.

Hence the description of these as "SumayAna KalvigaL", bodies of knowledge which are but burdensome.



DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? PART 3
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF
?SRI RANGA SRI?
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The Beginning-3

Srimad Rahasyatrasam proper begins with the extremely significant words ?Sriya:PatiyAna SarvEsvaranukku?. It is noteworthy that Swami Desikan employs the SrI sabdam for commencing his magnum opus, as it is the embodiment of all auspiciousness. It is also an indication of the primacy accorded to Piratti in our SampradAya, which is a recurring theme in this magnificent work. After all, it is through the presence of Piratti that Sriman Narayana is recognized as the Paramapurusha and other deities rejected as ?TiruvillA dEvar?. If the Lord is ?SarvEsvara? or the Master of everything sentient and non-sentient, this is due in no small measure to Piratti. The Shruti attests to this-?ShraddhayA dEvO dEvatvam asnutE?.

And Sri Valmiki too attributes all the Lord?s glory to His being the consort of Tirumagal- ?apramEyam hi tat tEjO yasya sA JanakAtmajA?.

It is also noteworthy that another great work, ?eedu muppattArAyiram?, a commentary on Sri Nammazhwar?s Tiruvaimozhi, too begins with the same words, ?Sria: PatiyAi?, confirming that our Sampradaya has its moorings in the primacy of Piratti. Thus, in employing the phrase ?Sria:PatiAna SarvEsvaranukku?, Swami Desikan indicates that the Lord?s SarvEsvaratvam is due to His being ?Sria:Pati?.

Thooppul Pillai summarizes the characteristics of the Jeevatma and its relationship with the Paramatma, in the following words-
?Sria:PatiyAna SarvEsvaranukku Sri Koustubha stthAnIyanAi koNdu, hridayamgamanAi, kumAran endrum, putran endrum, sishyan endrum, prEshyan endrum, sEsha bhootan endrum avvO sAstrangaLilE pratipannanAi irukkum JeevAtmA.?

Sri Koustubham is a priceless gem, which adorns the Lord?s chest, known for its purity, brilliance and closeness to the Lord?s heart. Like this jewel, the Jeevatma too is endowed with natural purity and brilliance, which however are clouded by the cumulus of Karma, accumulated over countless births. Again like the gem, the Jeevatma too is extremely dear to the Lord, which is evident from all the effort the Lord makes to redeem lost souls and restore them to their original pristine purity. The Jeevatma is dear not only to Emperuman but to Piratti too, which is indicated by the phrase, ?Sriya:PatiyAna SarvEsvaranukku hridayamgamanAi?.

Why is the individual soul dear to the Lord?s heart?
The Scriptures describe the relationship of the Jeevatma with the Paramapurusha variously as son, servant, disciple and slave. These are relationships, which create an unbreakable bond, a bond that endures irrespective of the passage of time and despite the countless janmAs the soul incarnates into.
?PitA putrENa pitrumAn yOni yOnou? says the Shruti, wondering at the Lord?s avataras in which He is born to human parents, who are after all His own children.

The MantrikOpanishad confirms that the Lord is the Universal Father and all Jeevatmas His progeny-
? Pibanti EnAm avishamAm avigyAtA: kumArakA:?

Arjuna, the representative of Jeevatmas, to whom the Lord propounded the Bhagavat Gita, calls himself a disciple of the Lord-?Sishya: tE aham sAdhi mAm tvAm prapannam?

King SugrIvA describes himself as the servant of Sri Rama, ready at His beck and call-?PrEshyasya kshamitavyam mE?.

The MantrarAjapada Stotram, enunciated by Rudra, confirms that all Jeevatmas are slaves of the Lord by nature- ?dAsa bhootA: svata: sarvEhi AtmAna: paramAtmana:?

That the Jeeva exists solely for Paramatma?s sake and his prime duty is to be of utility to the Lord (in other words, the Jeevatma being a Sesha and the Lord the Seshi) is brought out by the following beautiful lines-?GnAna Anandamayastu AtmA sEshO hi ParamAtmana:?

All the aforesaid scriptural texts go to show that in one way or the other, or in all ways, the relationship between the individual soul and the Lord and Master is a subsisting one, one that endures despite all adverse circumstances. It is a tie that cannot be torn asunder by any force.

In the immortal words of Sri Kodai Nacchiar, ? GovindA! untannOdu uravEl namakku ingozhikka ozhiyAdu?. And since both the Paramatma and the Jeeva are without an end, their attachment too is permanent.

The comparison of the Jeevatma to the Koustubha MaNi is to bring out the soul?s properties of nirmalatvam (Purity), nityatvam (permanence), special utility to the Lord (bhagavat atisaya AdhAnatvam), natural wisdom (GnAna roopatvam) and preciousness to the Lord (hridyangama tvam). And all the relationships the soul has with the Lord are equally applicable to His Divine Consort too. Thus the Jeevatma is equally the child, disciple, servant and slave to Piratti too.