2

DESIKAMRUTAM

SRIMAD RAHASYA TRAYA SARAM

Sri Sadagopan Iyengar, Srikaryam Swami of BAC of SRS
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THE THREE TENETS?2
Summarising the three most important concepts in our Sampradaya and
their inter se relationship, Sri Ramanuja says in the Vaikuntta
Gadya that these consist broadly of "Isa" (The Universal Ruler) and
the "Isitavyam" (the Ruled?including the Jeevas and non-sentient
objects). The essential nature, the continued well-being and
activity of the latter class, in all its variety, (the IsitavyAs)
depend on the former (The Isvara)?"SvAdheena trividha chEtana
achEtana svarUpa stithi pravritti bhEdam".
As expanding this beautiful phrase of Sri Bhashyakara would
illustrate and illuminate these concepts, we shall attempt the same.

As already stated, the three types of Jeevas ("Trividha ChEtanam")
are

1) those in bondage (BaddhAs) like us,

2) the ones who have been liberated (the MuktAs) and

3) those who are eternally free and delight in constantly
serving the Lord as per His wishes (the NityAs).

It is to be noted that though Isvara too is a ChEtana, He is
excluded here, because He belongs to an entirely different class,
that of the Universal Master, vis-à-vis the other class of ChEtanAs,
belonging to the class of the subjects, totally dependent on the
former for everything, from their very existence to their well
being).

The three types of non-sentient objects ("Trividha achEtanam") are

1) Prakriti or Matter (with its three-fold traits of Sattva,
Rajas and Tamas)

2) Time, which is classified variously as seconds, minutes,
days, months, years, millennia etc., and

3) Shuddha Sattvam.

"SvarUpa" refers to the essential nature of these sentient beings
and non-sentient objects, defined by traits or characteristics,
which are unique and which distinguish beings or objects, from
others in their own class and otherwise. It is important to
distinguish the object from its characteristics, for, very often
they appear to be indistinguishable. For instance, a pot is
inherently different from "Potness" (to coin a word) -- of being
made of mud, being round in shape, being fragile etc. Thus these
characteristics collectively constitute the SvarUpam of the pot.

"Sttithi" indicates the continued existence of these beings and non-
beings. Such existence is of two kinds?Eternal and Ephemeral. Those
beings and objects, which the Lord wills to be eternal, have a
permanent existence. Others, which Bhagavat Sankalpam wills to be
temporary, varying in time from a second to a Yuga, are ephemeral.

The third state Sri Bhashyakara refers to in the aforesaid phrase
from Gadyam is

"Pravritti". This includes action as well as abstention from action,
as indicated by Sri Naamzhwar's words,

"indranar irundanar kidandanar tirindanar

nindrilar irundilar kidandilar tirindilar"

Thus Sri Bhashyakara says that the essential nature, continued
existence and activity of all beings and objects, are entirely
dependent on the Lord and His Will.

We see, hear or learn of things through sources of knowledge, which
are called "PramANAs", which include Sight (Pratyaksham), anumAnam
(Deduction or inference), Shabdam (Vedic Wisdom) etc. These PramANAs
show all the three aforesaid items, viz., SvarUpam, Stitthi and
Pravritti, to be distinctly different in the case of each and every
being or thing.

While revealing a sentient being or a non-sentient object, these
PramANAs show us the Essential Nature (SvarUpa) of the being, its
distinguishing traits and the other qualities of the being, 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".

The Essential nature of an object is always perceived as inseparably
accompanied by the attributes that define it. For instance, it is
impossible to think of a Jasmine, without its principal traits of
fragrance, whiteness and softness.

Having laid a foundation with information about the classes of
beings and objects and their natures, Swami Desikan proceeds next to
describe the nature, attributes and traits of each of the three
concepts, viz., Chit, Achit and Isvara.




DESIKAMRUTHAM III
SRIMAD RAHASYA TRAYA SARAM
The five Fundamentals- 2.
By SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE)
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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The Five Fundamentals-2


The texts quoted so far are in support of Piratti being the Lord's constant
companion, His inseparable distinguishing attribute, who never forsakes Him,
whatever be the form He assumes.

Swami Desikan clarifies incidentally the role of the Divine Consort vis-à-vis the Paramapurusha, by telling us that it is She who intercedes with Him on behalf of habitual and incorrigible sinners like us. Though the Lord, in His role as the Keeper of Universal Law, would be inclined to award commensurate
punishment for our infringements, once we pray to Piratti, She takes up our case with Her just Husband, arguing persuasively and convincingly on our behalf,
passionately pleading with Him to pardon us and to rid us of our mundane
shackles, however undeserving we may be therefor. Sri Nammazhwar puts this
succinctly with the words "VEri mArAda poo mEl iruppAL vinai teerkkumE".

The Lord's Lady Love has not only a recommendatory role, but is also capable of saving souls appealing for succour and solace, independently and in conjunction with the Lord. Hence, whenever Prapatti is performed, it is not merely to the Lord that we surrender, but to the Divine Duo. We seek sanctuary not merely at the Lord's doors, but at the lotus feet of the Divya Dampati. Sri Lakshmana's conduct while performing Prapatti is highlighted here as a model, when he surrenders not merely to Rama but the duo of Chakravartthi Tirumagan and Janakanandini-


"Sa bhrAtu: charaNou gADam nipeedya Raghunandana:
SitAm uvAcha atiyasA Raghavam cha mahAvratam"


This is evident from Sri Nammazhwar's sreesookti too, in his recalling the
inseparability of Piratti from Perumal at the time of the soul's surrender
("upAya dasai")-
"agalakillEn irayum endru alarmEl mangai urai mArba!".

It is at the altar of this Divine Dampati that Azhwar surrenders his soul-"un adikkeezh amarndu pugundEnE".

If we take the word "nama:" as the oral indication of surrender, Sri Bhashyakara too toes the Azhwar's path, by describing the venerable Godhead to be characterized by the constant company of SrI-

"SrimatE nirmala Ananda udanvatE VishNavE nama:".


Sri Nammazhwar pines away for the company of not merely the Lord,
but of His Consort too-
"kOla TirumAmagaLOdu unnai koodAdE
sAla pala nAL adiyen innam taLarvEnO!"

Not only the wise Lakshmana but also even the ignorant Rakshasis of Lanka are aware of Piratti's powers of protection ("Rakshavkatvam") and assert confidently that She is quite capable of saving them from the certain retribution Sri Rama might have reserved for them, once Lanka was conquered-


"alam EshA paritrAtum RaghavAt rakshasi gaNam
abhiyAchAma VaidEhIm Etat hi mama rOchatE"

If all this is not enough, Sri Piratti Herself declares Her intention to offer sanctuary to all the suffering humanity.


"tata: sA hrImatI bAlA bhartu: vijaya harshitA
avOchat yadi tat tatthyam bhavEyam sharaNam hi va:"

We must note that these words of Piratti, full of concern and comfort, are
spoken not to admiring devotees but to the cruel ogresses who kept Her
imprisoned in the asOka vanikA in Lanka, and who, as softening agents employed by Ravana, had nothing but the vilest of words and the most boorish of behavior to offer the Princess of MithilA, almost driving Her to suicide. These wonderfulwords of Valmiki focus on the most magnificent trait of the Divine Mother, that of infinite mercy even for those guilty of the gravest of offences. The sloka quoted above not only indicates Piratti's innate protectiveness towards Her errant progeny, but also implies the resolution to carry out Her mission of Saranagata Rakshanam even in the face of disinclination of the Lord, by persuasively bringing Him around to Her viewpoint somehow. Srimat injimEttu Azhagiasingar, in his erudite commentary, portrays the Divine Mother's compulsive and compelling protective trait in these priceless words-
"BhagavAnai balAtkaritthum rakshikkum tanmai tOndrum".


This apart, that the protective function too is exercised by the Lord in the
company of Sri, is brought out by PoigaiAzhwar thus-


"neeyum TirumagaLum nindrAyAl-kundru edutthu
pAyum pani maraittha paNbAlA!"

This commemorates the Lord's glorious act of holding up the mammoth Govardhana mountain with His little finger for seven days, to protect innocent cows and
cowherds, on whom an enraged Indra had let loose torrents of rain and sleet.
Even though Sri Krishna alone, Azhwar?s, apparently performed this act
wonderful wisdom enables him to discern Piratti's imperceptible role in the act of protection, as She is an essential component of any protective endeavor the Lord might engage in. It is noteworthy that Sri Ramanuja too, when he enthuses over Emperuman's Rakshakatvam ("vinata vividha bhoota vrAta rakshaika deekshE"), immediately remembers the inseparable Piratti by addressing the Lord as the abode of Sri-"BrahmaNi SrInivAsE?, implicitly recognizing Her role as a Saviour along with the Lord.

We saw that the inseparability of Piratti from the Lord extends to the moment of performance of Prapatti too. For us, She is as much the goal to be attained ("PrApyam") as is the Lord. She is there by the Lord's side, when we reach Paramapadam and claim our rightful share of service to the Paramapurusha, for, it is again to the Divine Duo that all kainkaryam is to be performed, whether here or at Sri Vaikuntam. When Sri Lakshmana pledges to perform comprehensive kainkaryam, it is to the Divine Couple, and not merely to Sri Rama-


"BhavAnstu saha VaidEhyA giri sAnushu ramsyatE
aham sarvam karishyAmi jAgrata: svapatascha tE"

Describing the splendid sight of the Lord in Sri Vaikuntam, who is the object of all our adulation and service, Sri Alavandar implies the inclusion of Piratti in all this, by emphasizing Her permanent presence with the Lord-"tayA saha Aseenam ananta bhOgini". Lest people accord lower credence to statements in a Stotra (where embellishment and hyperbole are permitted licenses), Sri Alavandar devotes the very first sloka of his philosophical work Atma Siddhi to confirm that all kainkaryam is to be performed to the Divine Duo-


"sva paricharaNa bhOgai: SrImati preeyamANE
bhavatu mama parasmin purushE bhakti bhoomA"

Even this ultimate goal of kainkaryam is the result of the infinite mercy of
both the Lord and His Consort, says Sri Nammazhwar-
"paNdai nALAlE nin tiruvaruLum PankayattAL tiruvaruLum kondu un kOyil seeytthu".

There is also a suggestion in some of the PramANa slOkAs quoted by Swami Desikan that it is indeed due to the constant association with Piratti that the Lord derives His innumerable auspicious attributes-as in Sri Bhashyakara's invocative verse for his "VedAnta Deepam":

"Sriya: kAnta: ananta varaguNaguNaika Aspada vapu:"


This idea is confirmed by the GitabhAshya sloka
"Sriya: Pati: nikhila hEya pratyanIka kalyANaikatAna ananta gnAna Ananda
svarUpa:".

Having dwelt at length on the incredibly sweet subject of the Piratti's
inseparability from the Lord, Swami Desikan reverts to the principal thread of the Lord's nature and attributes and moves on to the other defining auspicious characteristics like the Lord's infinite wisdom and boundless bliss. Pointing out Sri Nammazhwar's enthusiasm in showcasing these wonderful virtues in the very first few pasurams of his Tiruvaimozhi, Swami Desikan quotes-


"mananaga malam ara malar misai ezhu tarum
manan uNarvu aLavu ilan pori uNarva avai ilan
inan uNar muzhu nalam edir nigazh kazhivilum
inan ilan en nan uyir migunarai ilanE"

That the Lord's wisdom and bliss are indeed comprehensive and unlimited, is
indicated by the adjective "Muzhu" ("muzhu nalam, muzhu uNarvu"). Sri Ramanuja is extremely fond of the phrase "GnAnAndndaika svarUpa!" when alluding to Emperuman, attesting to the importance these two virtues enjoy. Whenever a count of His innumerable merits is attempted, it is GnAnam or wisdom that occupies the pride of place-"GnAna bala Ishvarya...? These two virtues have the privilege of mention by the Veda Purusha too-
"Satyam GnAnam anantam Brahma" "Anandam BrahmaNO vidvAn-na bibhEti kadAchana".

When meditating upon the Lord, we should picturize Him in our mind's eye as
accompanied in all forms and all states by His inseparable Consort SrI, and with the distinguishing characteristics of wonderful wisdom and boundless bliss, says Swami Desikan. This indivisibility of the Divine Duo extends to their thought processes, aver the distinguished commentators, pointing out that whenever the Lord wills Creation etc.; there is an equal and identical Sankalpam in Piratti too, making for a rare consensus among couples. Whenever He thinks of descending to the Earth for one of His avatArAs, She too agrees whole-heartedly, assuming roles in accordance with His ("nAnAkriti: nAyikA").



DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 2
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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We saw how the Primary Principle of our Sampradaya is the SharIra_SharIri bhAvam or the relationship of the Body with its Inner Dweller, subsisting between the individual souls and inert matter on the one hand and the Lord on the other. We saw too how this concept highlights the existence of three distinct relationships between the Lord and ourselves, viz., the Support and the Supported (DhArakatvam and DhAryatvam), the Universal Controller and the Controlled (NiyAmakatvam and NiyAmyatvam) and Master and Servant (SEshI and SEsha).

There are three states for each Jeevatma-Existence, Continued welfare and Activity (respectively known as SattA, Sthiti and Pravritti). According to Swami Desikan, the Lord forms the source of support for all beings in all the aforesaid three states, both physically (through His SvarUpam) and His divine Will (Sankalpam).

Since the Lord forms the indwelling spirit of all beings and objects and since they have no separate existence from that of the Lord, we say that all beings and objects owe their Existence to Him in a physical sense. "nAn unnai andri ilEn kandAi NArananE" says Sri Nammazhwar, confirming this. It is thus that the Lord is responsible for the SattA, Stithi and Pravritti of all JeevAs, through His SvarUpa.

Here, one may ask-since the Lord is eternal, shouldn't the non-sentient
matter, which forms His body, also be eternal? In that case, how is that we find matter perishing, decaying and undergoing destruction? If they really form the Lord's body, they should be as permanent as He is!

Sri Koorattazhwan clarifies this, in the sloka "IcchAta Eva tava visva padArttha sattA". Sri Azhwan says that the Lord's will is of two types, one of them permanent and the other temporary. He wills certain of the objects/beings to have a permanent existence, as for instance the Jeevatma and the Lord's own auspicious attributes (kalyANa guNAs). Accordingly, these exist forever, without undergoing any mutation despite passage of time.

These are due to the Lord's nitya icchA or eternal will.

On the other hand, certain objects attract only the ephemeral attention of the Lord, as for instance physical matter like the human body. As such, they become perishable, because the Lord's desire is such.

Thus, the existence, continued welfare and the Activities of all beings, sentient and non-sentient, are dependent both on the Lord's physical support and His divine Will. If the Sun, the Moon, the Planets, the Stars and the Sky itself remain in their respective places in the universal firmament, if the uncontrollable waters of the vast oceans confine themselves to their shores and refrain from inundating land masses, if the earth doesn't sink in the surrounding body of water, it is the Lord's will that is behind all this, says the Mahabharata-


"dhyou: sa Chandra arka nakshatram kham dishO bhoo: mahOdadhi:
VAsudEvasya veeryENa vidhrutAni mahAtmana:"

The Upanishad too confirms that it is the Lord's Sankalpam that shores up the skies and prevents them from falling on us-"Etasya vA aksharasya
prasAsanE Gargi! DyAvA prithivyou vidhrutE tishtata:"

To reiterate, the very basis of existence of all beings and objects is
dependent upon the Lord's Will (Sankalpam) as well as His supporting
everything as their inner dweller (SvarUpam). If this is a bit confusing, the following example, which clarifies the respective roles of Svarupam and Sankalpam, should help.

While we are awake, it is our (Jeevatma's) will that prevents the body from falling down and extends support to its activities. However, when we are in deep sleep, there is no such Sankalpam or will in operation. In such states, it is the physical support of the Jeevatma, as the antaryAmi, that ensures the continued existence and welfare of the body.

Redefining the nature of support extended by the Lord to the Jeevatmas, Swami Desikan lays down that wherever the support is physical, it is known as "AdhAratvam" and where it is due to divine Will, it is called "Niyantrutvam". When these properties are applied to the Jeevas, their
enjoying the Lord's physical support reflects their position of "AdhEyatvam" while their being supported by the Lord's will results in their "NiyAmyatvam".

We have seen how the Lord provides us with the physical support essential for our existence and also controls our activities, represented respectively by His being the "AdhAram" and "NiyantA". The third relationship of His being our undisputed Master and we His eternal slaves, existing solely for His uses, is brought out by the following slokam of Sri Bhattar-


"upAdattE sattA sthiti niyamanAdyai:chidachitou
svayam uddisya SrimAn iti vadati vAk oupanishadI"

The Lord creates us, sustains us and directs us to act, solely for the
benefit of Himself and His Consort. Thus, though we might imagine ourselves to be independent agents with our own respective agenda, all our actions are in fact aimed at generating pleasure for the Lord, and are directed by Him towards this goal. The TaittirIya Upanishad says that all beings are born from the Lord, are sustained by Him and re-enter Him when their time comes-
"yatO vA imAni bhootAni jAyantE, yEna jAtAni jeevanti, yat
prayantyabhisamvisanti, tat vigigyAsasva, tat Brahma". It is thus clear that we owe our creation, existence and activities solely to His will, and are but eternal slaves created for His own pleasure and servitude. This makes the Paramatma our Eternal Lord and Master, the "nirupAdhika sarva SEshi".

Just as our bodies are ours to use or abuse as per our whims and fancies, so too we exist solely at the disposal of the Lord, who is free to utilize us as He wills.





DESIKAMRUTHAM I :
SRIMAD RAHASYA TRAYA SAARAM
SARA NISKARSHA ADHIKARAM
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
THE QUINTESSENCE-2
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?asAram alpa sAramcha SAram SArataram tyajEt
bhajEt SAratamam ShAstrE ratnAkara iva amrutam?

This is the sterling advice Swami Desikan has for us, in view of the vast body of scriptural knowledge to be imbibed, the limited time at our disposal and the innumerable hurdles that stand in our way-

Just as the man in search of gems focuses his attention on the precious stones alone (available on the ocean bed), refusing to be diverted by all the other wealth the ocean has to offer, the wise man too imbibes only what is of the absolute essence, casting aside the portions of the scripture which lack in substance, those portions which have very little to offer, parts which appear to be of the essence but are not sufficiently so, and also those portions which have a lot to offer, but are still not the quintessence.

We are seized by a great doubt here. Sri Gitacharya has clearly declared that the Shastras are the guiding lamp to our conduct-? tasmAt shAstram pramANam tE?. If that were so, where is the question of portions of the Scripture being given up as of little value? Isn?t the entire body of this knowledge of definite use to us in determining right and wrong and in making the myriad decisions we are called upon to take, day in and day out, and in ultimately leading us to liberation?

Swami Desikan provides a comprehensive reply to this question, by elucidating what is meant by asAram, alpa sAram, sAram and sArataram, which we are supposed to abandon, in favor of sAratamam.

The scriptures of alien faiths like the SAnkya School and that of Sankara are eliminated as ?asAram?, since they are either in blatant contradiction with the Shruti, or misinterpret it to suit their own tenets. Swami Desikan uses the word ?Shastra? while referring to these unacceptable philosophies, because they have their own votaries who hold these tenets as worthy of honor. To a sampradaya like ours based wholly on the Vedic foundation, those contravening it directly or indirectly must necessarily be unacceptable. These schools of thought would not only fail to put us on the path to Paradise, but would lead us astray and deeper into the sea of samsara. The following pramANa sloka attests to the aforesaid-

?YA vEda bAhyA: smritaya:YAscha kAscha kudrishtaya: tA: sarvA: nishphalA: prEtya tamO nishttA hi tA: smritA:?

The next category, alpa sAram, refers to portions of the Shruti dealing with sacrifices and rituals aimed at attainment of ephemeral objects. The preliminary part of the Vedas (the Poorva BhAga), collectively known as the Karma kAnda, lists several yAgAs and yagyAs, solely meant for the achievement of mundane goals. We thus have the PuthrakAmEshti yAga (meant for blessing the childless with progeny) etc., which are performed for attaining specific worldly objectives. As these would only lead us deeper into the mundane morass, these are classified as ?alpa sAram?.

In contrast, there are portions of Vedas dealing with how to attain the higher worlds of Svarga, etc. Though this represents a rung up the ladder, yet, once the accumulated merit is exhausted through enjoyment of heavenly pleasures, it pushes us down again to this world and back into the unending cycle of births and deaths. Hence, this part of the Scripture is only a little better than the previous one and is categorized as ?SAram?. Though this may represent the essence for those satisfied with minor gains and cringe from undertaking the long and arduous journey for perennial pleasure, it is hardly acceptable for those who seek nothing less than the Paramatma.

Some of those who look askance at ascending to the heavens, would fall for the enthralling vision of the JeevAtma and its enjoyment, for, self-realization or Kaivalyam, which is indeed extremely satisfying, and represents several steps ahead of the perishable pleasures of the Svarga lOka. However, as it is still way below Bhagavat anubhavam, wise men do not subscribe to it. The parts of Shruti prescribing the ways and means of realizing and enjoying the Atma, are known as ?sArataram?.

Having discarded asAram, alpa sAram, sAram and sArataram, Swami Desikan concludes that that part of the Scripture dealing with the Lord, His attributes and the ways of attaining Him, is the only section of the Shruti which the wise man should concentrate on imbibing. This represents the ?Saratamam? or the Quintessence. Thus the Upanishads, the Brahmasutras and the Bhagavat GitA, forming the prastana trayam, constitute the summum bonum of the Shastras, reflecting as they do, the PrApyam (the goal to be attained, viz., the Paramatma), the PrApakam (the strategy which leads us to the goal), our own true nature (Atma svaroopam), the PrApti phalam (what we achieve by attaining the Lord?s lotus feet) and PrApti VirOdhi (what prevents us from adopting a suitable upAya for liberation), form the real essence of the vast and bewildering expanse of the Scripture.

We, however, are people in a hurry and not gifted with the aptitude and inclination for studying even the limited portion of the Shastras indicated above. Is there any redemption for us, cursed as we are with the never-ending quest for material attainments and with only fleeting thoughts for Atma kshEmam?

With his infinite mercy, Swami Desikan further distils the aforesaid bodies of knowledge and offers it to us in a capsule form, for easy ingestion, retention and meditation. This is the Rahasya Trayam or the mantras of the Esoteric Triad (The AshtAksharam, Dvayam and CharamaslOkam), which embody all that a seeker after liberation should know and practice. Just as a small mirror is capable of reflecting objects many times its size, so too the three mantras, though extremely small in text, are exceedingly rich in content. Lacking, as we do, both the required lifespan and the unflinching dedication necessary for a comprehensive study of the Shastras, all that we need do is to master these three sacred mantras, just as the bee, which visits numerous flowers, takes just the honey from them-


?Bahubhyascha mahadbhyascha ShAstrEbhyO matimAn nara:
Sarvata: sAram AdadyAt pushpEbhya iva shatpada:?




DESIKAMRUTAM II
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? PART 2
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
"SRIKAARYAM" OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
-------------------------------------------------------------------
The Beginning-2

The beauty of Srimad Rahasyatrayasaram lies in its extremely user-friendly structure. Even though the subject dealt with is highly complex, Swami Desikan, in his anxiety to spread the message and save the maximum number of souls, has successfully attempted to make the work as comprehensible as possible by providing, wherever necessary, copious illustrations and concept summaries in the form of verses, both in Sanskrit and Tamil, for easy grasp of the matter on hand. The Tamil verses found in this work have been collected under the heading ?adhikAra Sangraham?.

After imbibing the magnum opus Srimad Rahasya traya saram under an eminent Acharya through traditional kAlkshEpam, memorizing the adhikAra Sangraha pasurams serves as an ?aide de memoir?, helping one to retain the underlying concepts and recall them at will.

We thus find a beautiful Tamil verse at the beginning of the Prelude (UpOdgAta adhikAram) to the work-


?ALum adaikkalam endru emmai ambuyatthAL kaNavan
TALiNai sErndu emakkum avai tanda tagavudayAr
MooLum iruLgaL viLa muyandru Odiya moondrin uLLam
NALum ugakka ingE namakku Oru vidhi vAikkindradE?

A free translation of this verse would read as follows:-

The Acharyas of yore had the invincible conviction that
1) It is Sriman Narayana who is the refuge for all souls
2) The strategy or UpAya to reach Him easily is Prapatti
3) Once we surrender to Him, He not only protects us as His own, but affords us infinite bliss on par with the permanent residents of Sri Vaikuntam like Sri Adisesha, Sri Garuda, Sri Vishvaksena, etc.
4) The only way to dispel the depressing darkness of ignorance that envelops the soul, is to imbibe the three esoteric secrets which enable us to understand clearly who we really are, what our true nature is, the magnificence of the Lord and our relationship with Him, our plan of action for ridding ourselves of the shackles of Karma and what stands in the way of our executing this plan.

When one finds a treasure trove, it is human nature to keep it to oneself for one?s own private enjoyment and not to share it with others. However, our Acharyas, guided by admirably altruistic motives, have parted with the rare cache of Rahasya Trayam to all eligible disciples, in their infinite mercy and anxiety to uplift as many as possible from this mundane morass. When we consider our own weaknesses, lack of true devotion and conviction, etc., we are filled with wonder that the Acharyas have considered us qualified enough for obtaining Upadesa of these priceless secrets.

The versatile genius of Swami Desikan is such that each word of his is pregnant with meaning. It is for us to ponder over each expression and to discover the apparent and hidden gems in every one of them.

The words ?ambuyatthAL kaNavan?(the Consort of Sri Mahalakshmi who resides in the lotus) used in the aforesaid pasuram indicate that it is not merely the Lord who is our refuge, but Piratti too. It is to the twin Godhead, consisting of the Lord and TirumagaL, that we should surrender ourselves and perform all kainkaryam (?DampatI daivatam na:?).
Swami Desikan?s usage of this term reminds us of Sri Nammazhwar?s own in a similar context-
?agalakillEn irayaum endru alarmEl mangai urai mArba!?.

These are matters, which would be dealt with more elaborately in the following chapters, but even at the beginning, Swami Desikan wants us to be clear as to certain key concepts.

The words ?MooLum iruLgaL? denote that our ignorance feeds on itself and forms a suffocating cumulus, which cannot be dispelled easily.

?Odiya? indicates that just like Veda vakyas, these three esoteric mantras too are to be imbibed from an Acharya, by repeating them after him. (Indeed, the first two mantras owe their origin to the Upanishads, while the third is no less holy, having been enunciated by the Lord Himself.) The implication is that they are not objects for self-study.

?Moondrin uLLam?- it is not enough to stop with mere reciting of these mantras: we should make it a point to comprehend their exalted purport from a qualified Acharya. While the mantras are by themselves potent enough to afford us all that we desire, their inner meaning is such as to assure emancipation. Hence the qualification, ?Muyandru Odiya moondrin uLLam?- we should make all possible efforts to learn the rich purport of the Rahasya Trayam.

?nALum ugakka?- these mantras should be on our tongues and minds at all times, not merely at the time of japa or ArAdhanam. This is borne out by the Lord?s dictum to the Bhashyakara-

?Dvayam arttha anusandAnEna saha sadA Evam vaktA yAvat sharIra pAtam atraiva SrirangE sukhamAsva?
(?Thou shalt recite the Dvaya mantra and meditate on its purport always, till thou shed thine mortal coils?).

We should hence train our faculties to be constantly in touch with these mantras in some way or the other.

?namakku Oru vidhi vAykkindradE?- Considering the exalted nature of these three secrets and our own total inadequacy, it is indeed a stroke of good fortune that we are able to access these mantras. We should consider ourselves thrice blessed to imbibe and meditate upon these priceless heirlooms bequeathed to us by our Poorvacharyas, but for whom these treasures would have surely escaped our eyes clouded by ignorance.