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DESIKAMRUTHAM I:
"Humility of Swami Desika" - "Footwear declare his humility!"
Anbil Ramaswamy
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There are numerous examples, gleaned from his StOtras, to attest to
this single striking quality of humility. These have been serialized
under the title "Swami Desika's Naichya Anusantaanam and Saatvika
Ahamkaaram" (archived at http://groups.yahoo.com/group/bhakti-list
during September to November 1999) and published in "Sri Desika Seva"
Journal in India.

There are quite a few instances in his actual life-history revealing
with astounding effect, Swami's humility and magnanimity, To cite
only a couple of examples:

1. A FOOTWEAR INCIDENT: (FOOTWEAR OF BHAAGAVATAS)
Once when some jealous people wanted to humiliate him, hung a string
of footwear over the entrance door of his residence, Swami was quite
unruffled.

On the other hand, he gave out a beautiful verse:
Jnaanaavalanbakah kEchit kEchit karmavalamakah /
vayam tu Hari daasaanaam paadarakshaavalambakah //
meaning:
"Some depend on knowledge (Jnaana), some others on action (karma) but
we depend on the footwear of the servants of the Lord for salvation".

Those who came to humble him stood humbled!

2. ANOTHER FOOTWEAR INCIDENT: (FOOTWEAR OF BHAGAVAAN)

When Azhagiya MaNavaaLa Naayanaar (Brother of PiLLai LOkaachaarya)
offered to compose 1000 verses in one night, praising the feet of the
Lord and challenged Swami to compete, Swami agreed to do so not on
the feet of the Lord but on the footwear of the Lord.

The reason was that he was sure to defeat his challenger but he did
not wish to put him to shame in the eyes of BhAgavatAs who might
engage in an invidious comparison of the two works if they were to be
on the same subject!

Can there be a greater example of consideration for a fellow
Bhaagavata?

Though he commenced late, he poured out with bewildering rapidity an
epic 'Paaduka Sahasram' and completed it well before daybreak. The
1,000 verses of this epic is an example of literary excellence and
lofty thoughts - a wonderful masterpiece of how a single subject like
the sandals could be expressed in so many different ways and yet hold
up the imagination and interest of the audience!

And, his opponent could not compose more than 300 verses and accepted
defeat.

In the words of Dr. M. Narasimhachariar Swami, an eminent Scholar and
doyen of Tannachaarya Sampradaayam and Editor of English Nrisimha
Priya Journal:

" With his characteristic humility, the unassuming Desika put his
rival in a still more unenviable position by extemporizing the
following verse:

SootE Sukara yuvatih, Sutasatam ati durbhagam jhaTiti /
KariNi chiraaya SootE sakala-maheepala-lalitam kalabham//
meaning:
" A sow, i.e a she pig gives birth to a hundred, ugly young ones in a
trice whereas a cow i.e. female elephant gives birth to a stately
baby over a long period, which is fondled by the rulers of the land.

What a poet! What humility!"
What a magnanimous and charitable disposition in assuaging his
defeated rival to "feel at home", despite his failure!

Let us pray at the feet of this great Achaarya, to grant us at least
an iota of humility, if nothing else!




SRIMAD RAHASYA TRAYA SARAM?
?AN UPODHGATTAM TO UPODHGATAM? ? ?An Introduction to the Introduction?
Sri Sadagopan Iyengar Swami, Coimbatore
The Masterpiece
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Having paid elaborate eulogy to the illustrious line of Acharyas in ?Sri Guruparampara Saram?, Swami Desikan proceeds to the subject proper, viz., Rahasya traya SAram or the quintessence of the three esoteric mantras, which in turn form the soul of the entire body of Scripture, and constitute the lifeblood of our SriVaishnava Sampradaya.

The greatness of ?Srimad RahasyatrayaSaram? is immeasurable, for it is verily the Guide Book to Liberation. All concepts of the Sri VisishtAdavaita Sampradaya are elaborately explained in this work, which could be characterised as Swami Desikan?s magnum opus. The coverage is neither too elaborate, (which would result in repetition and loss of reader interest), nor too brief (which would entail essential points being left out), but just enough to deal comprehensively with the subject on hand.

Given the complex nature of the topic, Swami Desikan explains concepts with eminently appropriate illustrations, to facilitate comprehension. At the beginning of every chapter, there is a sloka and/or pasuram introducing the reader to the concepts to be covered in the chapter. Similarly, at the end of the Chapter too, Swami Desikan appends a pasuram or sloka, summarising the matter dealt with. The organisation of the Chapters too is graded and logical, leading the sishya from one topic to another with ease and coherence. Even subtle points from the Shastras are put forth in a facile fashion, so that the reader does not have to grope in the dark or skip incomprehensible portions.

One extremely significant feature of this work is that for every important point made, Sri Thooppul Pillai cites PramANAs or authentic sources of support from the Smriti, itihAsAs, PurANAs, Dharma Shastra, Divya Prabhandam and the works of PoorvAchAryAs, to buttress his arguments. He doesn?t quote Veda vakyas verbatim, as this would put the work beyond the reach of those ineligible to learn and recite the Vedas. He carefully refrains from resort to such scriptural texts, in his anxiety to benefit the maximum number of devotees. He emphasises time and again that the work is but an elaboration of Poorvacharya sreesooktis, and not his own whimsical invention, just as Sri Ramanuja acknowledges his debt of gratitude to Poorvacharyas, while embarking on the Sri Bhashyam. Thus a perusal of this work would make us well versed in not only the Rahasya trayam, but also in the essence of the aforesaid PramAnA granthAs.

The numbers in this great work are also significant. There are thirty-two chapters, symbolising the thirty-two Brahma Vidyas or Paths to Liberation, indicated in the various Shrutis.

These thirty-two chapters are organised into four parts- Arttha anusAsana bhAgam, SthirIkaraNa bhAgam, padavAkya yOjana bhagam and Sampradaya prakriya bhagam, consisting of Conceptual Elaboration, Confirmation of the Concepts through Clarifications (for various doubts that may arise), Elaboration of each akshara and word and sentence of the three mantras, and residual matters, respectively. These four parts remind one of the four pAdAs of Sri Bhashya. This also confirms our belief that Sri Desikan is indeed the reincarnation of Bhagavat Ramanuja. Only the erudite and highborn can derive the benefits of Sri Ramanuja?s works, as they are in Sanskrit and contain numerous Shruti vAkyAs. However, Swami Desikan?s is a masterpiece in MaNipravALam (Sanskritised Tamil), and does not contain direct quotes from the Vedas, thus bringing it within the reach of everybody, irrespective of caste, creed or gender. There are four great works every SriVaishnavite is supposed to imbibe from his Acharya- Sri Bhashya (Sri Ramanuja?s commentary on the Brahma Sutras),Sri Gita Bhashya ( Sri Ramanuja?s commentary on the Bhagavat Gita), Bhagavat Vishayam (commentary on Sri Nammazhwar?s Tiruvaimozhi) and Swami Desikan?s ? Srimad Rahasyatraya Saram?. Given the times we live in, the hustle and bustle of our lives and our preoccupation with mixed-up priorities, it may be difficult for us to learn all of the aforesaid: in such cases, we must make it a point to imbibe at least Srimad Rahasyatrayasaram, from a learned Acharya through formal KAlakshEpam, as it would compensate to a large extent the inability to study the other three, containing as it does the essence of the other works.

A distinction may be observed here between ?Kalakshepam? and ?Upanyasam?. ?Upanyasam? refers to the propagation of the great epics Srimad Ramayana and Sri Mahabharata, SAtvika Puranas, dharma shastras, etc., with their emphasis on sAmAnya dharma or common ethical and theological precepts. ?KalakshEpam?, on the other hand, involves formal learning, at the feet of an Acharya, of philosophical concepts essential to knowledge of the Self, the Almighty and the ways in which the former can attain the latter. While Upanyasam may be attended by all and sundry, Kalakshepam requires the eligible sishya to be initiated, as a qualifying measure. Thus, for instance, for undergoing Kalakshepam of ?Srimad Rahasyatrayasaram?, one needs to undergo Samashrayanam, during which one is taught the three sacred mantras (Rahasya trayam), which form the subject matter of Swami Desikan?s work. Hence the ideal and approved manner of imbibing the nectar of ?Srimad Rahasyatrayasaram? would be to undergo Kalakshepam under an Acharya in the traditional manner- resorting to an untutored reading of the book or translation thereof would at best be a poor substitute, and not as effective or educative.

Swami Desikan himself lays down the manner in which the Rahasya trayasaram should be studied- it should be learnt from an Acharya belonging to the SatSampradaya or haloed tradition. The intending disciple should approach such an Acharya with due respect and beseech him humbly for the knowledge. The Acharya?s words should be listened to with great care and concentration. The matters learnt thus should be imprinted indelibly in the mind and recalled often to ensure retention.
In Swami?s own words,? inda artthangaLai ellAm murpada satsampradAyam udaya sadAchAryan pakkalilE samyak upasannanAi..sAdaranAi visadamAga shravaNam paNNi?abhyAsa bhooyastaiAlE teLindu koLvadu?.

It is significant that this great work took birth during the last years of Swami Desikan, incorporating the essence of a lifetime of diversified learning and teaching. At many a place in the work, the Acharya not only elaborates the approved viewpoint, but also evaluates various other schools of thought, some of them at conflict with the former. As a master of logic (?TArkika Simham?), Swami Desikan also imparts a rational format to the work by envisaging misgivings and clarifying the same, wherever the context warrants.

Ever since its birth, this work has been widely accepted and used as a Manual of Prapatti Shastra, incorporating all that one has to know about Saranagati and its modalities.

Two factors determine the greatness of a book-the author and the subject. However reputed the writer, if the subject is insipid, the covers of the book would remain unopened. Similarly, even if the subject is extremely topical and gripping, it might not get proper treatment at the hands of an inept author. Srimad Rahasyatrayasaram is twice blessed, as the author is one of the best, acclaimed as ?Kavi tArkika simham?, ?Sarva tantra svatantra? and ?Vedantacharya?, apart from being blessed by Sri Hayagriva, the Lord of Learning Himself. The subject too is an exalted one, fulfilling, as it does, the ultimate aspiration of every soul longing for freedom from Karmic bondage.

Thus ?Vaktru vailakshaNyam? and ?Vishaya vailakshaNyam? combine to make the work the best ever book on the mechanics of Liberation. It is no wonder that it has remained on the bestseller lists for the last six centuries, and would continue to, for millennia to come.
(To Continue)

1

DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE THREE TENETS--1
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
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The Three Tenets?1
As already narrated elsewhere, Swami Desikan?s strong point as an author is
his ability to anticipate and address questions that might arise in readers?
minds. At the very beginning of this chapter too, he provides a Sanskrit
verse, which voices the objection regarding the need for a detailed
discussion on The Three Tenets or the Tattva Trayam, while the subject has
already been dealt with comprehensively in the previous chapter, viz.,
?arttha Panchaka adhikAram?.

Why should the characteristics of the Isvara, the Jeeva and inanimate matter
be studied afresh?

For a seeker after Liberation, the most important delusions to be avoided
are three-fold: -

1) DEhAtma Bhramam?the misconception that the soul is nothing but the body
and senses. Once one falls prey to this, one never recognizes the existence
of the Jeevatma or the Paramatma, with the result that one never makes any
effort at emancipation.

2) Svatantra Atma Bhramam?the delusion that the Jeevatma is an autonomous
entity, independent of the Lord, whose existence itself is disputed. This
delusion prevents us from the recognizing Emperuman as our Lord and Master
and ourselves as His eternal slaves. Once this happens, there is no question
of our learning about or aspiring for ?kainkaryam?, which is the ultimate
fruit of liberation.

3)The proclivity for ?anIsvara vAdam? ?the tendency to delude oneself that
God is a figment of man?s imagination or a non-existent super power created
by man himself to enforce social discipline and personal morality and that
He couldn?t be superior to oneself.

The last-mentioned misconception is the root cause of the first two and is
perhaps the worst affliction that a person could contract, if one were to go
by what happened to Hiranyakasipu, who considered himself to be the
undisputed leader of all the worlds, materially and otherwise. This delusion
of grandeur in turn prompted in him the conviction that he was indeed the
super power beyond anybody?s control or influence, least of all that of Sri
Hari, with predictable results.

Together, these three types of delusion effectively prevent any progress
towards the Promised Land.

It is to ensure complete and comprehensive relief from these three crippling
maladies that an intensive study of the Tattva Trayam is prescribed by our
merciful Acharyas, who are adept at diagnosing and treating spiritual
afflictions, however deep-rooted they are. They tell us of the existence of
these three realities, which the ShAstras classify as

1) The Experiencing Subject??BhOktA??viz., the JeevAtmA, who is constantly
besieged by experiences, good and bad, and is the constant consumer of
fruits, sweet and sour, of his deeds, meritorious and otherwise.
2) The object of experience and gratification??BhOgyam?, consisting of the
innumerable varieties of inanimate objects which provide the Jeevatma the
aforesaid experiences, and
3) The Lord, who rules over and controls both the BhOkta and the
BhOgyam?the
Isvara, who is the Lord of both sentient beings and non-sentient objects.

This, then, is the rationale for the study of the Tattva Trayam, which,
along with the Sambandha GnAnam?(the relationship of body and soul
subsisting between ourselves and the Lord, as detailed in the PradhAna
Pratitantra adhikAram) and the ?arttha Panchakam? (The Five Fundamental
Factors dealing with the nature of the Lord, the individual soul, the
strategy for Liberation, the hurdles thereto and what glorious fruit awaits
the Atma at journey?s end), ensures a complete cure from the crippling
maladies listed above. Swami Desikan considers these misconceptions to be so
grave as to call them ?MahA VirOdhi?.

It is notable that the concept of ?Tattva Trayam? is rooted in the Shruti,
in the SvEtAsvatarOpanishad, which lays down that the knowledge of these
Three Tenets is indispensable to a seeker after liberation?

?Etat gyEyam nityam Eva Atma samsttham na ata: param vEditavyam kinchit/
BhOktA BhOgyam PrEritAram cha matvA sarvam prOktam trividham Brahmam Etat?//

If we take the ?BhOgyam? or the inanimate matter (which is known as
?achEtanam?) first, it is of three kinds?

1) Prakriti or Non-sentient Matter?has the following
characteristics:-

A) It is absolutely without the spark of knowledge, non-sentient. If we
take an earthern pot, for example, it has no power of cognizance or
knowledge.

B) It exists solely for the purpose of others, to be used as per their
whims, fancies and requirements- (?achEtanA parArtthA cha nityA satata
vikriyA??Parama SamhitA). The Pot, again, doesn?t serve any purpose of its
own, but is utilized exclusively by its owner to fetch and store water, etc.

C) Though it is essentially eternal and permanent, it is subject to
constant change and modification, in form and attributes. The Pot was first
mud, then turned to clay with the addition of water, was then made into a
Pot. When it breaks, it becomes bits and pieces, which, when they undergo
further destruction, become mud again. Thus, though in its essential form of
mud, it is permanent, it undergoes transformation into other forms
constantly.

D) It is the abode of the three guNAs, Sattvam, Rajas and Tamas.

E) It is this Prakriti that is the field of action for the Jeevatmas,
affording them appropriate experiences in tune with their accumulated
baggage of merit and demerit. For instance, this physical body (PrAkrita
shareeram) that all of us possess, has been given to us so that we may
experience pleasure and pain in accordance with our Karma. The disembodied
soul would not be able to experience anything without a physical shell
composed of Prakriti.

2) The second type of Non-sentient matter or ?achEtanam? is Time. Time, we
are told, has neither a beginning nor an end (?anAdi: BhagavAn KAla: na
antOsya dvija vidaytE??Sri Vishnu Puranam), but only divisions like seconds,
minutes, hours, days, weeks, months, years, centenaries, millennia etc. The
advance of Time is inexorable and is what is responsible for changes in
Prakriti, as for instance the physical changes our body undergoes with
advancement of age.

3) The third component of the class of ?achEtanam? is ?Suddha Satvam?,
representing the transcendental worlds of Sri Vaikunttam, beyond the reach
of either Prakriti or Time. In these exalted worlds, though Time does exist,
in the sense of providing a sequence to events, it is incapable of causing
the sort of inexorable and irreversible changes, as it does in the mundane
lands down below. The world of Suddha Sattvam is filled with immeasurable
Wisdom and Bliss??GnAnAnanda mayA lOkA:?). These are the worlds inhabited by
the Lord and His celestial courtiers.

Having seen the three types of Non-sentient matter, we go on to the three
types of ?BhOktA? or the Jeevatmas, who constitute the second important
component of Tattva Trayam.

The individual soul is neither God nor Man, as all these nomenclatures are
caused by and apply to only the physical shell in which it resides for the
time. When the soul is inside a cow?s body, we call it a cow and another
soul residing in BrahmA?s shareeram is known as ?PrajApati?. There is,
however, absolutely no difference between one soul and another, all the
differences being caused by the material enclosures they occupy due to their
Karma.

These Jeevatmas fall into three categories:-

1) ?BaddhAs? are souls like us, suffering constant imprisonment in physical
shells. Due to their association with the perishable bodies, they are
themselves termed perishable, in the Gita sloka, ?Kshara: sarvANi bhootAni?.
This class of beings comprises of all those subject to the unending cycle of
births and deaths, right from the exalted BrahmA, the Creator, down to the
most insignificant insect inhabiting the sewers of a city.

2) ?MuktAs? are those who were originally ?BaddhAs?, but graduated to
liberation through the adoption of an appropriate strategy like Bhakti or
Prapatti, for emancipation. All those occupants of Sri Vaikunttam who were
originally inhabitants of the mundane morass, but were wise enough to
recognize its despicable nature and to adopt an ?upAya?, fall into this
category, having acquired citizenship rights to Sri Vaikunttam through
assiduous effort.

3) ?nityAs? are the permanent inhabitants of Paramapadam, with absolutely no
stigma of earlier residence in the inauspicious worlds down below. These are
exalted souls who have always been in Sri Vaikunttam as its natural
citizens, performing eternal service to Emperuman without even a second?s
interruption, drinking in His boundless beauty with their unblinking eyes.
?Tat VishNO; Paramam padam sadA pasyanti sooraya:?

The third and most important component of Tattva Trayam is the Isvara or the
Parabrahmam, omniscient, omnipotent, omnipresent, the repository of all
auspicious attributes, the antithesis of all that is evil or bad,
unassociated with any of the baser traits common to mankind, like fear,
greed, anger etc.

To sum up, Tattva Trayam or the Three Tenets comprise of the Non-sentient
matter achEtanam, the sentient individual souls or Jeevatmas and the Lord
and Master, the Isvara, who controls and directs the first two. AchEtanam is
classified into three categories?Prakriti, KAlam and Suddha Sattvam, while
Jeevatmas fall into three similar types, viz., BaddhAs, MuktAs and NityAs.



2. DESIKAMRUTHAM II
SRIMAD RAHASYA TRAYA SARAM
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
"SRIKAARYAM" OF THE BOARD OF ADVISORS OF "SRI RANGA SRI"
The Five Fundamentals-1
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Srimad Rahasyatraya Saram could be termed a work of devotion.
However, unlike other such works which are based on the premise of
axiomatic and unquestioning acceptance, Swami Desikan's magnum opus
is a veritable citadel of logic and reason, built patiently brick by
brick, an invincible structure that has stood the test of time and
critique, informed and otherwise, for seven hundred and odd years.
The progression from one topic to another is logical, with the
previous chapter laying a firm foundation for what follows. The
Master Logician that he is, Swami Desikan puts forth reasoned
arguments for each and every concept propounded in this great work,
himself raising possible objections to a particular tenet and
furnishing a convincing explanation too. And, all of this, with the
constant undercurrent of matchless devotion. If we look up to this
work even today for education and enlightenment, after seven long
centuries populated with disbelievers, nihilists, pseudo-philosophers
and the like, it is due to the irrefutable logic and rigorous
reasoning which form the concrete core of the magnificent structure,
keeping it standing tall, proud and invincible amidst the ruins of
weak and worthless philosophies which have perished with their
inventors.

We saw in the last chapter, the PradhAna Pratitantra adhikAram, the
several significant and extremely special relationships of Supporter
and Supported, Controller and Controlled, AtmA and SharIram etc.,
subsisting between Emperuman, who is the Lord and Master and
ourselves who are His natural slaves and servants. A clear
conceptualization of these exquisite relationships, the "Sambandha
gnAnam", bestows on us the all-important knowledge about the Five
Fundamental Factors that form the subject matter of all Scripture, be
it the vast and venerated Shruti, the glorious itihAsAs Srimad
Ramayana and Sri Mahabharata, the eighteen PurANAs or the emotional
outpourings of Azhwars. Any Scripture worth its name must cover these
five concepts, the knowledge of which is an essential prerequisite
for enlightenment.

Can mere familiarity with the SEsha-SEshI (Master-Slave) relationship
the Lord has with us afford us comprehensive information? No, for, we
have to delve deep into the nature of the Master, that of the Slave,
the strategy the latter has to adopt to rid oneself of bondage, what
awaits the free soul at journey's end and the hurdles in the path of
the Pilgrim's Progress. An incisive insight into these five elements
is needed, if at all we are to aim at freedom from this apparently
eternal cycle of births and deaths resembling an unending merry-go-
round, without any merriment in it. Since these five fundamental
concepts are essential to the comprehension of the matters that lie
ahead, Swami Desikan deals with this chapter in some detail, adducing
scriptural authority at each and every stage to buttress his
formulations.

The following couplet from the HArIta SamhitA summarizes the arttha
Panchakam (i.e) the five essential truths.

"PrApyasya BrahmaNO roopam, PrAptuscha pratyak Atmana:
PrAptyupAyam phalam chaiva tathA PrApti virOdhi cha
Vadanti sakalA VEdA: sEtihAsa PurANakA:"

The ultimate object of all sections of the Shruti, of the itihAsAs
and PurANas is to clarify the true nature of the following five
concepts-
1) the nature and attributes of the glorious Lord,
2) the characteristics and qualities of the individual soul,
3) the nature of the strategy the soul has to adopt, if it is to
attain liberation from its mundane shackles,
4) the nature of the bliss that awaits the Jeevatma upon its
deliverance and
5) the apparently insurmountable hurdles that trip up the
individual soul at every step towards emancipation.

First and foremost, we should have a clear comprehension of the
nature of the Lord, who is held out as the loftiest of all goals to
be attained by all, irrespective of their stage or status in this
world. Such knowledge is essential, so that we know what we are
aiming at. Though religions may differ on the identity of the
Godhead, they are unanimous in recognizing the attainment of the Lord
as the "Parama PurushArttham" (the ultimate aspiration).

Other intermediate, secular goals would always be there like building
a palatial house, owning a paradise on wheels, achieving name and
fame in one's chosen avocation, etc., but when a person is in the
twilight of his life, he thinks not of all that he has amassed but
only of avoiding somehow the sorrowful experiences life has put his
way. And such thought leads him straight to the Scripture, which in
turn shows up the Lord in all His glory and makes the weary traveler
on life's thorny path crave for seeing, feeling, adulating and
adoring the Ultimate Being in person.

Given this objective of reaching the Lord, we would attempt it only
if we knew fully, or at least as much as possible, of Emperuman's
grandeur. Who is He? What does He look like? What are His attributes,
if He indeed has any? Is He alone or does He have a Consort? Is He a
mixture of good and bad, as we are, or is He beyond all this, a mere
inert being, devoid of qualifying characteristics?

Incidentally, is it really a "He" or a "She" or, as some say, only
an "It"? What are the specific spots in the Rahasya Trayam where the
Lord is portrayed in all His magnificence? These and other questions
find an answer in this chapter.

The very first letter of the AshtAkshara mantra (and indeed of the
entire alphabet), in particular the first akshara of the PraNavam,
the letter A (akAram), though short in syllable, is extremely
eloquent in purport, conclusively identifying the Godhead to be
Sriman Narayana-"akArArtthO VishNu:"

Similarly, the Narayana padam (the unqualified tirunAmam in the
Ashtakshara and the qualified ones in the Dvaya mantrA) too sets out
many an attribute of the glorious Lord.

The Charama sloka too amplifies Emperuman's nature and stature in the
words "MAm" and "aham". While detailed coverage on these aspects of
the three mantras would be attempted later, it would suffice to say
now that the Brahmam's nature is alluded to in the aforesaid parts of
these exalted mantras.

Before embarking on the thumbnail sketch Swami Desikan furnishes of
the Ultimate, it is essential, however basic it may sound, to
differentiate between Brahmam and BrahmA. While Brahmam refers to the
Supreme Lord Sriman Narayana, who has none equal or superior to Him,
BrahmA refers to the much lower deity with four heads, who performs
the job of Creation entrusted to him by Sriman Narayana. BrahmA is
one among the three deities, looking after creation, protection and
destruction respectively and is as much susceptible to the en-
shackling bonds of Karma as we mortals are, the only difference being
that he has attained the exalted worlds through exceptional merit:
but once the effect of this accumulated merit exhausts itself, BrahmA
comes crashing down from his lofty perch in SatyalOkam to the mundane
worlds below, to be born again.

Swami Desikan reveals an extremely significant concept here. We have
seen that the Lord, in all His glory, is to be contemplated upon at
the specific spots in the three mantras, as indicated above. While
engaging in this pleasurable exercise of reflection on the Lord,
Swami Desikan tells us that Emperuman is always to be thought of as
accompanied by His Divine Consort, Sri, who is His inalienable and
constant companion. This is so because Sri Mahalakshmi is the most
significant and defining attribute of the Lord ("svarUpa nirUpaka
dharmam"), without knowledge of whom it would be impossible to know
the Lord Himself. The Defining Attribute is an inseparable
characteristic, which distinguishes the object it qualifies from
others, conclusively establishing its identity and nature, as
distinct from other objects. By this definition, PirATTi is the
principal defining attribute of the Lord, helping us establish His
identity as the Supreme Master of the Universe. It is She whose
presence confirms the supremacy of the Lord beyond question, as the
Para-Brahmam.

Sri Alavandar, while listing out the distinguishing characteristics
of the Ultimate, mentions association with Sri as the first and
foremost-"ka: Sri: Sriya:" Just as Her presence in Sriman Narayana
proves Him beyond doubt to be the Parabrahmam, conversely, the
absence of Her association with other deities like BrahmA and Shiva
delineates their infinitely lower status on the totem pole of
divinity and makes them ineligible for adulation, says Azhwar-"Thiru
illA dEvarai tErElmin dEvu".

The plethora of pramANAs Swami Desikan quotes at this juncture may
appear to be overkill, the adducing of no less than 26 texts from a
wide-ranging selection of the Scripture. However, each of these
quotations has a particular point to prove and aspect to elaborate,
with regard to the inseparability of the Lord and His Consort. It is
one of the glories of Srimad Rahasya Traya Saram there is absolutely
no tautology: nor are there superfluous statements. Words or
concepts, when repeated, are only for the purpose of conveying
aspects and purports different from those already indicated.

It is in the company of this glorious PirATTi that the Lord is always
to be contemplated, in all His states. Swami Desikan adduces pramANAs
for PirATTi accompanying Emperuman in all His states. That She forms
His inseparable companion in Paramapadam is brought out by the Lainga
Purana sloka,

"VaikuntE tu parE lOkE SriyA sArdham Jagatpati:
AstE Vishnu: achintyAtmA bhakati: bhAgavatai: saha".

The words "SriyA sArdham" indicate that the liberated soul finds the
Lord only in the company of Sri Mahalakshmi.

Piratti's inseparability in the VyUha avastthA is proved by the Hari
Vamsa couplet

"Esha Narayana: SrimAn ksheerArNava nikEtana:
nAga paryankam utsrijya hi AgatO MathurAm pureem"

The VyUha Emperuman too is to be seen only with His Consort in the
Milky Ocean, according to this vachanam.

Next, Swami Desikan quotes the beautiful words of BrahmA from Srimad
Ramayanam to prove that even during His numerous avatArAs, PiraaTTi
is never separated from the Lord

"BhavAn NarayanO dEva: SrImAn chakra dharO vibhu:
Eka shrungO VarAha: tvam bhoota bhavya sapatna jit"

Coming from BrahmA, the first-ever created deity who inhabits the
lotus rising from the Lord's own navel, these are indeed credible
words about the inseparability of PirATTi.

It is not only exalted deities like BrahmA who see the Lord as always
accompanied by His Consort-even MandOdari, the Rakshasa queen, is
aware of this fact and instantly identifies Rama as Sria: Pati-

"Tamasa: paramO dhAtA shankha chakra gadAdhara:
SrIvatsa vakshA nitya Sri:ajayya: shAsvatO dhruva:"

The beautiful words "nitya Sri:" indicate PirATTi being the Lord's
constant companion.

For good measure, Swami Desikan quotes from that gem among Puranas,
the Sri Vishnu Puranam, to confirm the inseparability of the Divine
Consort-

"nityA Eva Esha JaganmAtA VishnO: Sri: anapAyinI
yatA sarvagatO Vishnu: tathaivEyam dvijOttama".




DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT-1
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
(SRKARYAM SWAMI OF BOARD OF ADVISORS OF "SRI RANGA SRI")
-------------------------------------------------------------------
Swami Desikan detailed in the second chapter (the SAranishkarsha adhikAram) the knowledge which is of the absolute essence, the acquisition of only which could lead us on to Liberation, all other sources of wisdom being only incidental or inessential.

The next chapter, the PradhAna Pratitantra adhikAram, tells us about the tenets unique to our VisishtAdvaita siddhAntam. The Pratitantram or Unique Selling Point, by definition, is that which is enthusiastically espoused by us and, by the same token, is not acceptable to other schools of thought. It is thus a doctrine exclusive to our Sampradaya, over which nobody else can or wishes to lay a claim. It is the lifeline of our philosophy, on which is built the entire citadel of VisishtAdvaita. Remove this, and the entire structure becomes hollow and unstable. Thus an unclouded understanding of this Critical Concept is essential for the comprehension of the forthcoming matters.

As stated above, we are concerned here about the Primary Principle unique to our philosophy. In our SiddhAnta, the Brahmam is a Prime Concept. However, since it is accepted by other schools of Vedanta like Dwaita and Advaita, it is not Critical to us-it might be "PradhAnam" or primary, but it is not "Pratitantram" or unique to us. There are other minor matters, which are unique to our Sampradaya, which may not be critical enough to merit the definition, as for instance the concept of "Kainkaryam". It is no doubt a "Pratitantram" or unique concept, but not "PradhAnam" or of primacy. What we must look for is something, which is both Unique to our school of thought, as well as Critical to the very basis of the same-some tenet, which is both "PradhAnam" and "Pratitantram".

Outlining the Critical Concept of our philosophy, Swami Desikan declares it to be the relationship of Body and Owner of the Body, subsisting between all souls, sentient and non-sentient, on the one hand, and the Lord on the other-the "SharIra-Atma sambandham". In other words, the Lord is the Universal Atma or Paramatma, while all Jeevatmas, occupying bodies sentient and otherwise, form His body. It is this SharIra-SharIri bhAvam, which is referred to by Swami Nammazhwar in the very first decad of Tiruvaimozhi. Striving to clarify the prime principle of our Sampradaya at the very beginning of his work, Azhwar says that the Lord is present in every being and object as its antaryAmi or inner-dweller, akin to the life-spirit in all beings-"udal misai uyir ena karandu engum paranduLan:? Just as it is difficult for us to see our life spirit or soul, so too the Lord remains invisible-"Karandu uLan"-though very much an integral part of ourselves.

Thus the entire system of life consists of three concepts:
- The inert physical body, made up of the basic elements, which has no spark of life on its own, is the first of these.
- The second is the Jeevatma or individual soul that inhabits the body, as a result of its accumulated baggage of good and bad deeds done over countless previous janmas. It is this Jeevatma who is the owner of the body, directing the body as per its own (Jeevatma's) wishes to walk, run, lie down, bend etc. That the Jeevatma is different from the body can be understood from the fact that when the life spirit ebbs from the body and the Jeevatma leaves its mortal coils to acquire another (much in the fashion of a man discarding dirty or worn out clothes in favor of new ones) the body, hitherto a vibrant and dynamic mechanism, is reduced to an inert carcass, lifeless, unmoving and subject to quick decay and destruction. The body can thus never survive without the enlivening spark of the Jeevatma inhabiting it. The departure of the Jeevatma spells the end of the body. Thus while the Jeevatma or individual soul is eternal in nature, hopping from one body to another depending upon its Karma, the physical body is made of natural elements and is perishable in character.
- Just as the body has an inner dweller in the form of the Jeevatma, the Jeevatma too has an antaryAmi -the Lord. It is the Lord who enters all souls and directs them from within -"anta: pravishta: shAstA janAnAm sarvAtmA" says the Aranyaka, clarifying the nature of the third component of the system of life mentioned above. It would appear that the exact place of residence of the Paramatma is inside the heart. Considering that the Lord dwells within the Jeevatma, it follows that the Jeevatma too resides in the heart of the physical body. The Gita confirms this location of the Lord in the heart of all beings-"Iswara: sarva bhootAnAm hrit dEsE Arjuna! Tishthati"

To summarize, the physical body is the sharIram or outer cover for the Jeevatma, but for whom the body has no separate existence. Similarly, the Paramatma resides within the Jeevatma and the latter forms the sharIram for the former. We thus have the Jeevatma with the physical body as its outer cover and Paramatma, for whom both the Jeevatma and its body are the outer cover. Thus both the Jeevatma and the physical body form the sharIram for the Paramatma. This, in a nutshell, is our PradhAna Pratitantram or Critical Concept, which forms the subject matter of this Chapter.

How do we define a body or sharIram and the sharIri or the owner of the body?

Whatever is supported, whatever is controlled and made to act according to another's wishes, and whatever is made use of by another for the latter's pleasure, forms the sharIram. The entity which supports the other, controls and directs its action or inaction and uses the other for its own purposes, is the sharIri or inhabitant of the body

What are the three types of association obtained from this relationship of SharIri (owner of the body) and SharIra (the body) subsisting between the Lord and us respectively?

These are as follows: -
1) DhArakatvam-
Emperuman forms the source of support for all of us. He is the universal support, without whom no being, sentient or otherwise, would continue to have an existence. It is the individual soul which supports the physical body, as is evident from the fact that the latter turns into decaying matter once the former leaves. Similarly, the Paramatma too is the sole source of support for all Jeevas, inhabiting sentient and non-sentient objects. Since He constitutes the inner dweller and the rest of this world His body, just as the body falls down inert when the Jeevatma leaves it, so too this world of chEtana (sentient) and achEtana (non-sentient) matter would exist no more, but for the Lord inhabiting it as the SharIri. Thus the SharIra Atma sambandham or the SharIra-SharIri bhavam results in the relationship of DhArakam (support) and DhAryam (the supported) between the Lord and the Jeevas respectively.

Conversely, does it follow that whatever is supported would automatically form the SharIram for the source of support? For instance, the ground on which a pot stands obviously forms the support for the vessel. Does it mean that the pot, as the supported item, forms the SharIra or body of the earth, which is the supporter? Not so, for the pot may stand on the ground or on the shelf or may be held in a hand, which would mean differing sources of support at different times, all of which cannot form the body of the pot. Thus for an object to form the sharIram of a supporting entity, the supporting source must be of a permanent nature, offering constant sustenance and not merely occasionally. Also, mere DhArakatvam would not presuppose the SharIra-Atma bhavam: Swami Desikan points out that two additional criteria are required to be satisfied.

2). NiyAmyatvam-
The in-dwelling Paramatma is the controller of the chEtana and achEtana objects. If we have to move our little finger, it would be possible only if He wills it. "avan indri Or aNuvum asayAdu" might be a common man's saying, but it has a wealth of meaning and truth in it. The Lord is the "sUtradhAri" or puppeteer who makes us dance as mere dolls on strings, to movements carefully choreographed by Him. He is thus the "niyantA" or controller, while we form the "niyAmyam" or the controlled.

While the first function of DhArakatvam is done through the physical support provided by the Lord to the entire world which forms His body, which He supports and sustains, the second one of NiyAmyatvam or Controllership is done through His divine will or Sankalpam. He wills that such an event happens, with the aid of such and such people using such and such objects, and it happens as He willed.

3). SEshitvam-
Defining a "SEsha", Sri Bhashyakara says "paragata atisaya AdhAna icchayA upAdEyatvam Eva yasya svaroopam, sa SEsha: para: SEshI"

Thus one who exists solely for the purpose of somebody's pleasure and whose role is to bring some sort of distinction to the other person is a "SEsha" and the masterly counterpart, for whose purpose the former exists, is the "SEshi". All of us exist and act for the sole use and pleasure of the Lord. Just as it is a servant's duty to do all that is required for the master and to be of use to the latter in all ways, we too, as the eternal servants of the Lord, are bound to be of service to Him in all ways, always-"sarva kAla, sarva vidha, sarvAvasthOchita kinkara:"

This Seshatvam is sometimes caused by ephemeral relationships ?
We obey our parents and do whatever they tell us to do. An employee does the work allotted to him by his master, for remuneration. The wife ministers to the needs of her husband and children, while the husband too works hard to keep his family well cared for. While there is an element of Seshatvam in all this, these are but temporary relationships, which would be brought to an end by the passing away of a parent or a child or a husband. Further, even in the aforesaid relationships, the wife is not a permanent sEshi or servitor of her husband and family, because familial roles keep changing. Once she becomes an elderly parent, her sons and daughters - in- law care for her welfare, in a reversal of roles.

However, there is only one person to whom we are eternal servitors, irrespective of the body we sport and our social, economic or academic status. We are "bonded laborers" (albeit bound by a bond of love and devotion), blessed with the opportunity of eternal servitude to the Lord, who is the permanent, unchanging ("nirupAdhika") "SEshI". Since the Master is eternal and the servant too a timeless entity, their relationship too is permanent and unchanging. While the head of a family could at most claim his wife and children as his sEshAs, to the Lord everyone, without exception, is a SEsha. He is thus the "nirupAdhika sarva sEshi".



DESIKAMRUTHAM I:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ?
The Quintessence-1
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
------------------------------------------------------------------------
The Quintessence-1

The first two chapters of Swami Desikan's magnum opus Srimad Rahasyatrayasaram, viz., Sri Guruparamparasaram and UpOdhghAtAdhikAram, deal respectively with the matchless contribution of the Acharya in the upliftment of the individual soul and the Jeevatma's inalienable right to eternal bliss in Sri Vaikuntam in the service of the Lord. These were dealt with in the 17 instalments of "The Peerless Preceptor" and ten of "The Beginning". The second chapter concludes with a hint of the concepts, which are indispensable for a soul aspiring for liberation. It is these concepts that form the subject of the ensuing chapter titled "SAra nishkarshAdhikAram".

There is a story in the KAtaka Prasna of the Yajur Veda, recounting the heroic efforts of Sage BharadvAja to master all there is of Vedic knowledge. When his time on this earth came to an end, finding that he had not completed his studies, he prayed to Indra for another lifetime. The second life also was spent in adhyayanam and so was a third one obtained for the same purpose from Indra. When he repeated the request to Indra for a fourth lifespan, Indra smiled at BharadvAja and showed him the dimensions of the Vedic knowledge acquired by him in the three lifetimes- they amounted to just three pitiful handfuls of sand. In contrast, the amount of Vedas yet to be mastered were shown to be three huge mountains, towering over the sage and reminding him of how little he had really absorbed, despite the passage of three full lives.

Indra, smiling at BharadvAja's naivette, tells the Rishi that Knowledge is infinite-"anantA vai VEdA:" and that however many lifetimes one might devote to its acquisition; Vedas can never be mastered fully.

This is the story of a reputed Rishi, who was engaged fulltime in the study of Vedas, to the exclusion of all other activity. He had nothing else to distract him from his chosen mission and was blessed with phenomenal powers of concentration, absorption and retention, which helped him acquire all that wisdom. He also had the benefit of three full lifetimes to imbibe the knowledge that matters.

When we compare ourselves to Sri BharadvAja, we find that we have neither the time nor the inclination nor even the powers of concentration to enable us imbibe the wisdom of the ages. For the most part of our lives, we are engaged in a protracted struggle to earn our living, to better our standards etc., and spend the rest of our lives in trying to retain what we have saved. We thus have very little time for acquisition of knowledge. "Padiyum urangi pOgum, nindra ippadinaiyAndu pEdai bAlakan adAgum, piNi pasi, mooppu, thunbam" says Sri Tondaradippodi Azhwar, graphically describing how more than 99% of our lifespan is unavailable for any productive effort towards self-emancipation. We are a people in hurry, running hard to stay in the same place, and often running backward without realizing it.

Given this scenario of the vastness of the body of knowledge to be mastered and the little time we can spare for its acquisition, it becomes a question of choice for us- we have to choose carefully what is really of the essence, by knowing which everything else is known. We have absolutely no time to spare for a comprehensive study, much like the indolent student who wakes up only at the eleventh hour, desperately scanning the pages of textbooks when the exams are looming large. And unlike Sage BharadvAja, we have nobody to offer us additional life spans for imbibing wisdom at our convenience, and even if such were to be made available to us, it is doubtful whether we would devote the same to the intended purpose.

The reality, however, is that the wisdom that matters, viz., that relating to the Lord, liberation from this mundane morass, etc. is available only through the medium of the Scripture. The other sources of knowledge, viz., "Pratyaksham" or the evidence of our faculties like eyes, ears, etc. and "anumAnam" or what we can deduce from available data, are of no help when it comes to the question of understanding the nature of the Self and that of the Supreme Being. The Scripture is thus the sole source of such wisdom, as Sanjaya tells DhritarAshtrA-
"Shuddha bhAvam gatO bhaktyA ShAstrAt vEdmi JanArdanam".

In our quest for the right conduct and right learning, only the Scripture can guide us, says the Gitacharya -
"tasmAt ShAstram pramANam tE kArya akArya vyavastthitou".
The Mahabharata too lays down that we can know the Ultimate only by mastering the Vedas-
"Shabda brahmaNi nishNAta: param Brahma adhigacchati"
Thus practically all those who matter are categorical that only the mastery of the vast and endless body of Scripture is the sole source of acquiring wisdom of the real kind.

The Utthara GitA puts our predicament in perspective by highlighting the incredible expanse of Scriptural knowledge to be absorbed, the extremely limited time at our disposal for doing it and the innumerable hurdles posed in the process by mundane distractions, all of which make it impossible for us to undertake a comprehensive study. Like the legendary bird Hamsa, which is capable of separating and absorbing milk out of a mixture of milk and water, we too must separate the wheat from the adhering chaff and imbibe only what is of the absolute essence, if we are to make something out of our lives, says the Utthara Gita-
" ananta pAram bahu vEditavyam, alpascha kAla: bahavascha vighnA:
yat sArabhootam tad upAdadIta, HamsO yatA ksheeram iva ambu mishram"

With his inimitable penchant for the succinct statement, Swami Desikan summarizes what is to be done in the aforesaid scenario, in the following sloka-
"asAram alpa sAramcha SAram SArataram tyajEt
bhajEt SAratamam ShAstrE ratnAkara iva amrutam"




DESIKAMRUTHAM II
SRIMAD RAHASYA TRAYA SAARAM ?
?UpOdgatha Adhikaram? ? Part 1
By Sri Sadagopan Iyengar Swami from Coimbatore
----------------------------------------------------------------
THE BEGINNING
Though ?Sri Guruparamparasaram? (covered so far by ?the Peerless Preceptor?) forms the prelude to ?Srimad Rahasyatraya saram?, the work proper begins with the introductory chapter, titled ?UpOdghAta adhikAram?. This chapter outlines our true stature as servants of the Lord, the magnificent existence we are entitled to, the factors that prevent us from realising ourselves, the catalytic role of an Acharya in making us aware of ourselves, what we are losing every moment of our ignorant lives, the strategy for redeeming ourselves from the endless cycle of births and deaths, and enjoying bliss which is our birthright.

At the very beginning, Swami Desikan , apparently unsatisfied with the elaborate tributes paid to the venerated Acharyas in ?Sri Guruparamparasaram?, broaches the topic once again, with a fresh tribute to the distinguished lineage, much in the fashion of a child unwilling to let go of its favourite doll, even after being gifted a new one
?Abhagavatta: pratithAm anaghAm Acharya santatim vandE
manasi mama yat prasAdAt vasati Rahasya trayasya sArOyam

Swami Desikan, about to embark on a major voyage on the tricky and unfathomable (to us) waters of esoteric concepts, prays to the lineage of distinguished Acharyas, and acknowledges their anugraham which has irretrievably imprinted the magnificent purport of the three sacred mantras in his mind. He also proclaims his qualification for discoursing on the sacred triad, by declaring that mantras and their significance reside indelibly in him. To dispel any misunderstanding, he declares that such knowledge has been acquired through the lineage of Acharyas, and is not the result of his own whimsical invention.

The term ?vasati? employed in the sloka denotes that the mantras and the purport permanently reside in Swami Desikan?s mind. The Guruparampara is glorified with the sobriquet ?anaghAm?. This indicates that all the Poorvacharyas, who have handed down the treasure trove of secrets, are blemish less, in the sense that their teachings were motivated by pure kripA, without any motives of material gain or glory.

Having paid a general eulogy to all the Acharyas in the Guruparampara, Swami Desikan now pays a special tribute to his immediate Acharya, from whom he imbibed all the Shastras, including the RahasyAs.
?Karma BrahmAtmakE shAstrE koutaskuta nivartakAn
vande Hastigireesa veethi shOdhaka kinkarAn?

Sri KidAmbi Ramanujacharya belonging to AtrEya GOtram, popularly known as AppuLLAr, was Swami Desikan?s maternal uncle. Sri Desika Mangalam confirms that Sri Tooppul Pillai absorbed all that is to be known from Sri AtrEya Ramanuja or Appullar, in less than two score years-
?RamanujAryAt AtrEyAt mAtulAt sakalA:kalA:
avApa vimsatyabde yas tasmai yOgyAya mangalam?.

In this sloka, the words ?sakalA:kalA:? indicate that Sri Appullar was himself a ?Sarva tantra svatantra?, for he could have made Swami Desikan a Master of Arts, only because he himself knew them in the first place. The greatness of Sri Appullar can be realised from the fact that he was one of the principal disciples of Sri NadAdur AmmAl (Sri Vatsya Varadacharya), known for his extreme devotion and maternal love for Sri Varadaraja of Kanchi.

It is very rarely that a person is able to imbibe Vedas, Shastras, itihAsAs, SAtvika PurAnAs, Rahasya granthAs,Divya Prabandas and their commentary, etc., from a single Acharya. Even Sri Ramanuja had to learn different aspects of the Sampradaya from five different Gurus. It is to Sri Appullar?s credit that he was singly able to instruct his gifted nephew in all the aforesaid diverse fields. Sri Appullar inherited the SriBhashya and Bhagavat Vishaya through the lineage of Sri Tirukkurugai PirAnPiLLAn and the Rahasyas through that of Sri Kidambi AcchAn, the erudite and loving disciple put in charge of Sri Ramanuja?s kitchen, after an attempt was made to poison him.

Sri AppuLLAr was a terror to prativAdis or debaters, who normally do not accept anything, however unimpeachable be the source, and keep questioning everything (saying ?kuta: kuta:?-hence the epithet ?koutaskuta:?).

By silencing even confirmed critics, Sri Appullar ensured the resurgence of the Sampradaya and its propagation through Swami Desikan. He is thus credited with keeping the path of Sri Varadaraja clean of garbage (?Hastigireesa veethi shOdhaka kinkarAn?). Here, the Ramanuja Sampradaya, owing close allegiance to Sri DEvAdirAja or Hastigireesa, is referred to as Sri Varadaraja?s path and the Doubting Thomases questioning everything, as the garbage littering the path and impeding progress. All this earned Sri Appullar the sobriquet?VadihamsAmbuvAhar? (terror to his opponents in debate).

Incidentally, this sloka also lays down that it is as much a kainkaryam as any other to argue with critics and establish the supremacy of the Sampradaya. In fact, it is impossible to establish or propagate the tenets of one?s tradition without critically evaluating those of other schools. Poorvacharyas right from Sri Nathamuni, Sri Alavandar, Sri Ramanuja and his disciples have demolished critics for establishing the Sampradaya on a sound edifice. In fact, Sri Nadadur Ammal?s blessing to Swami Desikan envisaged a stellar role for the disciple in refuting other impaired views (?PratishttApita Vedanta: Pratishipta bahirmata:?).

Likening himself to a parrot and Sri Appullar to a trainer, Swami Desikan unreservedly acknowledges the signal contribution of his Acharya in the following words:
?Acharyan pakkalile tAm kEttu aruLinapadiyE KidAmbi Appullar adiyEnai kiLiyai pazhakkumA pole pazhakki vaikka?.

If we have been fortunate enough to have a preceptor of the calibre of Swami Desikan and to be bequeathed a Manual of Prapatti in the form of Srimad Rahasyatrasaram, it is to Sri Kidambi Appullar that our gratitude should go, for his magnificent role as Sri Venkatanatha?s Acharya. We only have to look at the Sishya to have an idea of the Guru?s calibre: (of course, this doesn?t apply to sishyas like adiyen)

By this token, we can well appreciate Sri Appullar?s greatness when we look at Sri VEdAnta Guru?s feats. It was again from this fine Acharya that Sri Desikan obtained upadesam of the Garuda Mantra, which in turn enabled him to attain sAkshAtkAra of Sri VainatEya and of Sri HayagrIva, all of which made him what he was. And, if Swami Desikan could master all the scriptures before he was twenty, surely as much credit goes to his Acharya for expeditious and extensive instruction, as does to Sri Desikan himself

2

DESIKAMRUTAM

SRIMAD RAHASYA TRAYA SARAM

Sri Sadagopan Iyengar, Srikaryam Swami of BAC of SRS
===================================================================================================================
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?
--------------------------------------------------------------------------
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?
------------------------------------------------------------------------------------
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
------------------------------------------------------------------------
?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.

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)
--------------------------------------------------------------------
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?
--------------------------------------------------------------------------------
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?
-----------------------------------------------------------
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.