There are 56 paasurams in AdhikAra Sangraham(40-95).

The TEN topics covered by Swamy  Desikan in this Prabhandham are:

 (1) The Ten AzhwArs (2) Madhura Kavi Vaibhavam (3) Eight AchAryAs (4) the importance of having firm Bhakthi to our revered AchAryAs  (5) The immeasurable help given to our SiddhAntham by AchAryAs like EmperumAnAr , AaLavanthAr and  Naatha Muni (6) Brief meaning of each of the 32 chapters of SrImath Rahasya Thraya Saaram (7) Salutations  through one Paasuram for the EmperumAns of SrIrangam(Koil) , Thirumalai (VeRpu) and Kaanchipuram/ PerumAL Koil , (8) Special tribute to the Mudhal AzhwArs , who lit the lamp of of Jn~Anam with their three Prabhandhams  to create this Prabhandham of AdhikAra Sangraham (9) The unique glories of  Lord RanganAthA's sacred feet , which can not be forsaken by anyone  and (10) the tribute to the AdhikAris of this Prabhandham.

Clear comprehension of Veda Manthrams with the help of AzhwArs' Prabhandhams
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(40) Poygai AzhwAr, BhUthatthAzhwAr , Pey AzhwAr , Swamy NammAzhwAr,PeriyAzhwAr , KulasEkhara AzhwAr , ThiruppANAzhwAr , ThoNDardippodi AzhwAr , Thirumazhisai AzhwAr and Thirumangai AzhwAr are the ten AzhwArs who enjoyed the KalyANa guNams of the Lord and blessed us with Dhivya Prabhandhams as a result of those extraordinary anubhavams. We learnt  from our AchAryAs these sacred Prabhandhams of AzhwArs with meanings  through the route of adhyayanam and the end result for us has been  the blessing of comprehending the meanings of Veda manthrams that were not clearly understood until then.

The key passage is " IvargaL (AzhwArgal) mahizhnthu paadum Tamizh mAlaikaL Naam teLiya Odhi , teLiyAtha maRai nilangaL teLihinROm".

The Path shown by Madhura Kavi is the blessed path
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(41) The Jeevans have ten kinds of relationships with their Lord :

(1) The enjoyment of the Lord , who is the embodiment of bliss (2) Seeking Him as the goal for total Self-surrender (3) Accepting Him as the ultimate fruit appropriate for their Svaroopam (4) Establishing many types of personal relationships with the Lord (5)  Sundering attachment to inaapropriate things identified by SaasthrAs with
His help (6) Development of attachment to Him (7) destruction of the Sins (8) Becoming the object of the Lord's DayA (9) Growth of Tatthva Jn~Anam as a  result of His anugraham and growing attachment  to Him (10) Gaining the boon of becoming like Him with His sankalpam.

Madhura Kavi AzhwAr was present on this earth, when Lord KrishNa  had His Vibhava avathAram. Thus , He was a contemproary of Lord KrishNa.Yet, Madhura Kavi did not engage His mind in the Lord  but chose Swamy NammAzhwAr as his Lord and developed the ten kinds of relationships referred to above. He expressed his commitment to Swamy  NammAzhwAr over Lord KrishNa as His AchAryan and blessed us with the dhivya Prabhandham of "KaNNInuNN SirutthAmpu" that deals with the ten kinds of relationships with his AchAryan. The noble  path shown by Madhura Kavi ( seeking surrender at the sacred feet of one's AchAryan as PurushArTam) is the best and most effective path to chase away the alpa sukhams ( transient and insignificant sukhams)
for the courageous aasthikAs .

The Key passage here is " Thunbhu aRRa Madhura Kavi thOnRak-kAttum  tholl vazhiyE thuNivArkatkku nall vazhikaL".

The Tribute to the AchArya Paramparai (GhOshti Vandhanam)
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Since AchArya Paramparai branches out into different paths  after Bhagavath RaamAnujA , Swamy Desikan salutes the lineage of AchAryAs common to all.

(42) My AchAryans performed sadhupadEsams (beneficial instructions) and pointed out the most important truth that my aathmA is the eternal servant to the Lord . I salute my immediate AchAryan and his AchArya  Paramparai /lineage starting with BhAshyakArar and ascending from then on to Periya Nampi , AlavanthAr , MaNakkAl Nampi , UyyakkoNDAr , Naatha Muni,  NammAzhwAr, VishvaksEnar , Periya PirAtti and ending up with
SrIman NaarAyaNan as ParamAchAryan.adiyEn performs SaraNAgathi  through the AchArya Paramaprai to SrIman NaarAyaNan.

The Key passage of this Paasuram is: " Yenn uyir tanthu aLitthavarai SaraNam pukki --ivarai munnittu EmperumAn ThiruvadigaL adaihinREnE".

The devotion to the SrI Sookthis of BhaashyakArar
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After saluting all the AchAryAs in the Guru Paramparai starting with his own AchAryan and ending up with the Lord
as the ParamAchAryan for all, Swamy  Desikan acknowledges the special upakArams of SrI BhAshyakArar , AlavanthAr and Naatha MunigaL with one passurams to each of the three .

(43) Sri BhAshyakArar destroyed the noisy debates of Haithukars  ( who ignore core pramANams like VedAs and demand the reasons/ hEthus for whatever we comment about) , who intrepret VedAnthAms as their wandering minds direct .To them (hithukars) , SrI BhAshyakArar  was like the mighty elephant in rut that toppled the banana trees .
We who are deeply rooted in AchArya RaamAnujA's SrI Sookthis will not consider even by mind any act that are prohibited by  BhagavAn's SaasthrAs .

The key passage in this Paasuram is: " IrAmAnusa Muni inn urai sEr seer aNi sinthayinOm init-theevinai sinthiyOm".

The Help (upakAram) of Swamy  AaLavanthAr
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(44) For aeons , we struggled and suffered in this karma bhUmi as nithya samsAris. In this birth, however , we are blessed to benefit from the essence of upadEsams of the One who incarnated to rule us ( aaLa vanthAr) and held firmly in our mind the cardinal tenets taught by him like the Jeevan is different from the body and the other
Tatthvams.We became the daasAs to Swamy  AaLavanthAr.

From here on , we shall never engage in the studies of Para Mathams  that teach inappropriate subjects in the context of our ujjeevanam.

The key passage here is: " AaLavanthAr adiyOm ini alvazhakkup padiyOm".

The Pride and joy in worshipping Swamy NaathamunikaL
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(45) The two devout nephews ( KeezhayatthAzhwAn and MElahayathAzhwAn) were taught by their uncle , Swamy Naathamuni , the  gaandharva vEdam ( Naadham and TaaLam) for singing dhivya prabhandhams with the appropriate
beats.Swamy  Naathamuni also blessed his other disciple with instruction on the path of yOgam (yOga Maargam) for the benefit of the world. We are redeemed by meditating daily on the sacred feet of Swamy Naathamuni of
illustrious fame  for our spiritual upliftment. For us who are blessed with this good fortune of links to Swamy Naathamuni , there is no one who can  equal us .

The key passage of this paasuram is: " Naathamuni kazhalE naaLum  ThozhuthezhuvOm---naanilatthu namakku nihar aarr? ".

(46) First Passuram dealing with UpOdhgAthAdhikAram :

The good fortune of knowing about the meanings of the three Rahasyams
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Our AchAryAs have firmly held onto the Thiruvadis of SrIman NaarAyaNan and have instructed us that those sacred Thiruvadis  are the sole means for our Moksham . They are totally convinced that seeking refuge at the holy feet of our Lord will result in Him accepting full responsibility for our protection from SamsAric afflictions  and the granting of Moksha Sukham.Our AchAryas out of their infinite compassion for us have decided to banish our evergrowing
aj~nAnam and have revealed to us the profound inner meanings of   the three rahasyams. We in turn are delighted to reflect always  upon these rahasyams and their esoteric meanings in this Karma  bhUmi and feel blessed.

The key words in this Paasuram are: " tahavu udayAr-- Odhiya
mUnRin uLLam ingE nALum uhakka namakku Ohr vidhi" .

"tahavu udayAr " are the compassionate AchAryAs.

" Odhiya mUnRin uLLam " is the meanings of the three rahasyams.

" inghE nALum uhakka "  means that those upadEsams are for our constant enjoyment .

" namakku Ohr vidhi " means that it is our bhAgya VisEsham to reflect on these upadEsams by our merciful AchAryAs.

Additional Comments on UpOdhgAtAdhikAram :
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This first chapter of SrImath Rahasya Thraya Saaram is about the blessings of SadAchAryas deeply conversant in arTa panchakam to us. The AchAryAs save the bhaddha jeevans from the horror of  drowning in the fierce and fast moving river of their Karmaas through the development of  Tatthva Jn~Anams , which leads to their upliftment.
The infinite mercy of the SadAchAryAs saves thus the jeevans bound until then in the strong bonds of their karmAs.

There are six reasons cited for gaining the grace of SadAchAryAs:

(1) The help of our Lord/EmperumAn as an anukoolan (facilitator)
(2) accidental good fortune / unplanned sukrutham
(3) the KatAksham of EmperumAn at the womb itself /Jaayamaana  KatAksham of SrIman NaarAyaNan.
(4) Not developing enimity to  SarvEswaran.
(5) Staying in a state of anticipation of recieving His anugraham.
(6) Sathsangham with SaathvikAs (Righteous ones) and sambhAshaNam  (conversations ) with them.

(47) The second Paasuram on UpOdhgAtAdhikAram
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There is no more garbha Vaasam after AchArya KatAksham
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Our PirAtti arising from the milky ocean chose Her Lord's chest as Her permanent place of residence. Similarly , the KousthubhA gem taking birth from the same milky ocean reached the Lord's chest  and has become His cherished jewelery .We the Jeevans having  the nithyasoori with KOusthubham as His Sarreram as our
abhimAna dEvathai and have the aquired the privelege  to perform  eternal service (nithya kaimakryam)  to our Lord. Inspite of this distinction , we get pummeled in the Karma pravAham ( fast flowing river of Karma ) and lose the opportunity to perform our nithya kaimakryam to Him. Our most merciful AchAryAs competent in the jn~Anam about the esoteric  meanings of the three rahasyams and arTa panchakam performed  upadEsams to us on these rahasyams to lift us up from the turmoil of  our karmAs . There are no more worry for us after this magnanimous help of  our SadAchAryAs.

The key passage of this Paasuram is: " Kadu vinai aaRRil vizhunthu ozhuhAthu aruvudan aindhu aRivAr aruL seya amainthanar". This is a celebration of the matchless upakAram of our AchAryAs.

(48) SaaranishkarsdhAdhikAram: Adoption of the Essence of three Rahasyams
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Our AchAryAs knowing fully well that life long learning of all vidhyAs upto the 18 vidhyA sTAnams is a futile pursuit by us and would only be   a fruitless burden when it comes to seeking moksham. Our merciful AchAryAs knowing that the knowledge of the essence of the three  rahasyams celebrated even by the nithyasooris is the only path
to salvation teach us the essence of the three rahasyams for our upliftment .They also succeed in making us accept the sureness of this path in gaining the blessing of Moksham.Our AchAryAs follow this path and help us adopt this ageless path revealed to them by thewir own AchAryAs.

The key passage from this Paasuram is: " ettu iraNDu yeNNiya (namakku) namm samaya aasiriyar sathirkkum tani nilai tanthanar "

Our SiddhAntha Pravartaka AchAryAs conversant with and observing  the glorious rahasya thrayam themselves as the essence for our upliftment  blessed us with the Jn~Anam to accept the three rahasyams as our
way for the deliverance from the terrors of this SamsAric afflictions.

(49) PradhAna prathitantrAdhikAram: ChEthanam and AchEthnam  are the Lord's body.

(Meaning): SrIman NaarAyaNan gives svaroopam and sustenance to all sentient and insentient beings . He is the reciever of the fruits of  all karmAs . Our SarvEswaran is matchless and all chEthanams and achEthanams stay as His body (sarIram). The sathya siddhAntham of the VedAnthis is that we the sentients are the unconditional
and eternal servants (niruphAdhika nithy a daasAs) of our Lord and   it is our destiny to perform nithya kaimakryam to Him in SrI Vaikuntam.

Additional comments:
    Only a God who can provide DhArakathvam ,Niyanthruthavam and display sEshithvam can have the distinction of
having others as His body. These three sambhandhams are inherent to SrIman NaarAyaNan that enables Him to have the chEthanams and  achEthanams as His SarIram.This sambhandham (relationship )  between Him as the Lord and us as His eternal servants is unique to VisishtAdhvaitham and is celebrated as SarIrAthma BhAvam. This
relationship( sambhandham) is known as PradhAna Prathitantram.

DhArakathvam is the conferral of Svaroopam and sustenance  for sentients and insentients by the Lord. Niyanthruthvam is the power to command the jeevans to engage in the performance  of their karmAs. sEshithvam is the grace of the Lord , our Master , to treat His prayOjanam as the prayOjanams of chEthanams and
being pleased about recieving them. Only a God who can have the above three sambhandhams can have the sentients and insentients as His SarIram . SrIman NaarAyaNan is the only God fit to qualify as SarvEswaran because of having these three attributes. This is the essence of PradhAna Prathitantram and is the doctrine that is unique to SrI VisishtAdhvaitha SiddhAntham.

(50) Third Chapter of Rahasya Thraya Saaram: ArTapanchakAdhikAram
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Isvaran , Jeevan, UpAyam , Phalan and VirOdhi for that Phalan are the five doctrines known as arTa panchakam . Our AchAryAs performed upadEsam on arTa panchakam to destroy our ajn~Anam ( plain ignorance,
erroneous knowledge and perverted knowledge).  They taught us that (1) Sriman NaarAyaNan is the ultimate goal ( Parama PurushArTam). (2) We the Jeevans have the rights and claims to perform eternal service  to SrIman NaarAyaNan (3) The means for gaining that ultimate goal of life is to practise Bhakthi or Prapatthi yOgam (4) The fruits of  practising (anushtAnam) of one of the above two means/upAyams is the bliss/fruit of Moksham (5) VirOdhis (enemies) for gaining  that Moksham are the chains of KarmAs ( both PuNyam and Paapam) that binds us to SamsAram .

The key passage to this Paasuram is: " Aindhu aRivAr iruL onRu ilA vahai yemm manam tERa iyambinar". The AchAryAs conversant  with the arTa panchakam taught us for our clear comprehension
their meanings for our upliftment.

51) The Fourth AdhikAram: Tatthva Thraya chinthanAdhikAram
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This paasuram is about the important conclusions on the three tatthvams.

PoorvAchAryAs like Swamy AlavanthAr and BhAshyakArar , who were fully conservant with VedAntha Saasthrams performed upadEsams for us the chEthanams on how to banish SarIrAthma bramam and SvatantrArTa bramam to uplift us from the horrors of SamsAric sufferings. They willed to save us and created SrI sookthis like
Siddhi Thrayam and SrI BhAshyam and taught us the individual Savaroopam and SvabhAvam of ChEthanam , achEthanam and Iswaran . ( SarIrAthma Bramam is the confusion that the sarIram  --which is achEthanam-- is the aathmA (Jeevan). SvatantrAthma bramam is the confusion resulting from the belief that JeevAthmA
is independent and is not the unconditional servant (sesham ) of  the Lord .

The key passage of this Paasuram is: " maRai nool tantha aadhiyar-- viyan tatthuvam moonRum aruLAl tERa iyambinar". Our PoorvAchAryAs taught us about the three wonderful tattvam in a way in which we can
grasp them without any confusion.
 

ParadEvathA ParamArTyadhikAram : 6th Chapter of Srimath Rahasya Thraya Saaram
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52) The distortionists and the ill-informed were dizzy with their egos rooted in the knowledge of Tarka Saasthrams .
Driven by their egos , they argued that BrahmA or IndhrA and others bound by their KarmAs were responsible for
the origin of the Universe; those arguments made the Vedams and the saadhu janams shudder .The babble of these egotists were not based on any accepted pramANams. Our AchAryAs being fully conversant with the true inner meanings of VedAntham countered these babblings and established with the help of PramANams  firmly that SrIman NaarAyaNan is the fundamental kaaraNam for the origin of the Universe and its beings.

The key words of this Paasuram are: "aaraNa Desikar pOthu amarum Thiru Maathudan ninRa namm PurANanayE  sARRinar" ( Our VedAnthAchAryAs established that our  Lord standing with His divine consort , Mahalakshmi
as the Jagath KaaraNan ".

The key passage from the Sanskrit rendition of this Paasuram in SrImath Rahasya Thraya Saaram is: " Jagathi parichitha nigamAnthA: yEka: janthu SRISAHAAYAM GATHIM PASYATHI". (In this world , one who is conversant with VedAnthams comprehend SrIman NaarAyaNan as the ultimate protector).

Swamy Desikan is stating here that any one without clear knowledge about the identity of Para Devathai as SrIman NaarAyaNan will not become a ParamaikAnthi ; any one who does not become a ParamaikAnthi can not aspire for Moksham without dealy.All the other Gods remain as SrIman NaarAyaNA's body and are Karma VasyAL (subject to the influence of their KarmAs) . Therefore , Only SrIman NaarAYaNan is the Supreme One responsible for Jagath KaaraNam, RakshaNam and Dissolution .

Seventh AdhikAram of SRTS : MumukshuthvaadhikAram
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53) Moksham is the ultimate desired goal , when one performs kaimakryam to the Timeless Lord , who is never ever separated from His Devi , MahA Lakshmi. This Moksha Sukham is perenial and will be growing forever for the one ,
who has been blessed with Moksha Sukham. In contrast , the pleasures enjoyed in the SamsAric world are inherently perishable and do not last long. Our AchAryAs evaluated both these kinds of Sukhams and concluded that
Moksha Sukham is by far the best and instructed us to seek it. Our AchAryAs with the sole goal of uplifting others from the SamsAric sufferings have blessed us with knowledge about the three tatthvams (Tatthva Jn~Anam )  so that we can disengage our indhriyams from insignificant pleasures of this SamsAric world and set our goals on seeking the lasting pleasures of Moksham.

 The key passages of the Paasuram are: "navinRavar nal aruLAl , pulankaLai venRu Perum payan veedinai vENDum " ( Through SadAchArya UpadEsam , the chEthanam controls its sensory organs and seeks the Moksha Sukham).

This chapter of SrImath Rahasya Thraya Saaram(SRTS)  is about the generation of desire for Moksham in the Chethanams.Through the recitation of and reflection on the deep meanings of AshtAkshara MahA manthram , the ChEthanam banishes pravrutthi dharmams and engages in pursuit of nivrutthi dharmams and becomes Mumukshu or the one desirous of gaining Moksham, liberation from the cycles of repeated births and  deaths in this SamsAric world.

The Sanskrit slOkam passage echoing these thoughts in SRTS is :

" niravadhi mahAnandha BrahmAnubhUthi kuthUhali DhaivAth
jihAsitha Samsruthi: bhavithA ". ( With BhagavAn"s anugraham ,
the ChEthanam becomes desirous of enjoying the limitless ,
great bliss of MokshAnubhavam and becomes a Mumukshu).

AdhikAri VibhAdhikAram: the Eighth Chapter of  SRTS
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The 15th Paasuram of AdhikAra Sangraham deals with AdhikAri vibhAgam of Mumukshus ( the subdivisions of
those who seek MOksham based on the upAya anushtAnam chosen by them ).This is the 54th Desika Prabhandham .

54) The Mumukshus choose either Bhakthi yOgam or Prapatthi yOgam for gaining Moksham based on their Sukrutha taaratamyams (  variations in their previous karmAs). For  those who select Bhakthi yOgam as the means for mOksham , they do not need to perform prapatthi for achieving mOksham and yet they must observe prapatthi as a rite for the removal of the obstacles in the form of of karmAs that stand in their way of perfroming
the upAyam for Moksham.

The key passage of the 54th paasuram is:

vithi vahayAl yERkum anbar onRil mooNDu
moola vinai mARRutalil Mukundhan adi pooNDu
anRi maRRu ohR puhal onRu ilai yena ninRanarE"

( Due to Sukrutha tAratamyams, Mumukshus observe one of the two upAyams for removal of all the karmas that
retain them in SamsAram and recognize that there is no upAyam for Moksham except performing Prapatthi at the sacred feet of the Lord).

Here Swamy  Desikan instructs us that the ultimate goal of Moksham attained by those practising Bhakthi or Prapatthi yOgam is identical. One who observes Bhakthi yOgam as the means is known as SadhvAraka
Prapannan . He attains moksham thru the fulfilment of Bhakthi yOgam with the performance of  prapatthi to remove all obstacles that stood in his way of seeking mOksham . One who seeks Prapatthi yOgam as the UpAyam for Moksham is known as adhvAraka Prapannan. Both have to observe Prapatthi . Both have Bhakthi . For Bhakthi yOgam observer , prapatthi is an angam (part) of bhakthi yOgam. Prapatthi yOgam observer uses Prapatthi as the direct means(upAyam)  for Moksham .

Swamy  Desikan says in the slOkam echoing these thoughts: " Sucharitha paribhAga bhidayaa dhvEdhA" ( due to their differences in karmAs , they fall in to two categories : sadhvAraka and adhvAraka prapannan). "yEkasya prApthi: viLambhEna ( For the one who observes Bhakthi yOgam , MokshAnubhavam happens wiht delay); " Parasya aasu: prApthi: " ( for the other observing Prapatthi , the MokshAnubhavam is experienced
quickly).

Ninth ChApter of SRTS: UpAya VibhAgAdhikAram
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The 16th Paasuram of AdhikAra Sangraham and the 55th Desika Prabhandha Paasuram deals with UpAya VibhAgAdhikAram .Here Swamy  Desikan contrasts the two upAyams for Moksham .

55)   Those who feel unfit to practise the rigors of Bhakthi yOgam and yet are eager to gain Moksham without dealy perform prapatthi yOgam . Those who clearly understand Prapatthi as the upAyam that is quick to practise ( kshaNa karthavyam: done in a trice) and fast to yield phalan are the ones who understand the true message of Vedam.
The rigors of Bhakthi yOgam as upAyam for Moksham are formidable and very few have the capabiliites to practise it in this yugam .

The key passage of this Pasuram is : " karumamum Jn~Anamum patthiyum onRumilA viraivArkku anRu aruLAl payan tarum aaRum aRindhavar anthaNar" For those who can not practise Karma , Jn~Ana and Bhakthi yOgams ,
Prapatthi yOgam is the only UpAyam for Moksha siddhi. For such PrapannAs , SrIman NaarAyaNan stands in place of Bhakthi yOgam (sTAnam of Bhakthi yOgam ) and grants the fruits of Moksham , when desired .

Parapatthi yOgyAdhikAram : The Tenth chapter of SRTS/Introductory Remarks:
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Bhakthi and Prapatthi have four requirements : (1) Desire to gain Moksham (2) Understanding of the true meanings of Saasthrams (3) Putting into practise the instructions of the SaasthrAs and (4) fitness based on Jaathi and
guNams prescribed by the SaasthrAs to practise  one of  the two UpAyams . All of the above four requirements are a must for any one wishing to practise Bhakthi yOgam .Many will become unqualified to practise Bhakthi yOgam
due to deficiency in one or other of the four requirements .All can however practise Prapatthi yOgam , which does not have all these rigors.

For the one , who wishes to practise Prapatthi yOgam for Moksham , there are three "must " requirements:  (1) Inability to practise Bhakthi yOgam as upAyam for Moksham /aakinchanyam ; the origin of aakinchanyam arises from the lack of knowledge about Bhakthi yOgam and the impatience to wait for Moksham (2) and (3) not seeking any other fruits other than ParipoorNa BrahmAnubhavam and not seeking any other God except SrIman NaarAyaNan as the Supreme God. The combination of (2) and (3) is known as ananya gathithvam .

Swamy Desikan covers in the 17th SlOkam of AdhikAra Sangraham the qualifications of one(adhikAri)  fit to perform Prapatthi yOgam , which is the 56th slOkam of Desika Prabhandham.

56) SarvEswaran is eternally present . He stands as the origin and cause of this universe. His grace (aruL) towards us will not diminish even if we commit serious aparAdhams. He  accepts as an excuse (vyAjam) any accidental ,
small auspicious acts done by us and rushes to give his hand as help to us. At the scred feet of this most merciful Lord , any and every body can perform Prapatthi. There is no restrictions based on Jaathi or gender as in Bhakthi
yOgam . All are adhikAris , who want to gain freedom from the scorching heat of samsAram . The only qulaifications for them to practise this redeeming Prapatthi are: (1) seeking no other UpAyams (2) seeking no other
fruits and (3) seeking no other Gods ( aakinchanyam and ananya gathithvam).

In the SRTS slOkam condensing these thoughts , Swamy Desikan states: " nija adhikriyA: Santha: Sreesam Svatantra-prapadhana vidhinA mukthayE nirvisankhA: samsrayanthE ".

In this posting , adiyEn will cover 4 more Paasurams( 57-60) of Desika Prabhandham , which are the 18-21 Paasurams of AdhikAra Sangraham.

Parikara VibhAgAdhikAram :The 11th Chapter of SRTS
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 The Five AngAs of Prapatthi
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57) The UpAyams like Bhakthi Yogam make us doubt whether it would be possible at all for us to practise them
because of their rigors. For us , who recognize that we are incapable of practising such an upAyam for gaining Moksham and still long for enjoying Moksha sukham , AchAryAs blessed us with the UpAyam of Prapatthi with its five angams .

 In initating us into Prapatthi yOgam , our AchAryAs had a serious objective for us to recognize the soulabhyam of
our Lord and not to go away from Him due to our fear of unfitness to appraoch Him because of His matchless Vaibhavam. Our AchAryAs removed our temerity and fear to approach Him by instructing us on the ways of performing  Prapatthi at the sacred feet of our Lord , SrIman NaarAyaNan to gain Moksham .Had they not done so ,we would have ended up begging our equals like Brahma , Indran and Rudran to banish our samsAric sufferings and being disappointed by approaching a  powerless adhikAri . Our AchAryAs saved us from such futile attempts through their instructions on the ways to perform Prapatthi .

The key passage of this 57th Paasuram is : " ThuRavit-tuniyil thuNaiyAm Paranai varikkum vahai anbar aRivitthanar". ( Our loving and merciful AchAryAs taught us ( who were suffering from samsAric sorrows )  the way to perform Prapatthi at the holy feet of the Lord waiting always for us as our protector .

Additional comments
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" Paranai varikkum vahai " revealed to us by our SadAchAryAs is to perform Prapatthi with its five angams ( Aanukoolya Sankalpam , PrAthikoolya Varjanam , Mahaa VisvAsam , KaarpaNyam and gOpthruva VaraNam ). Our AchAryas instructed us that the UpAyam of Prapatthi must not leave out any one of the five angams of Prapatthi; otherwise , the performed Prapatthi will not be successful. Of all the five angams, Mahaa VisvAsam
in the Lord is the most important angam . It is not easy to gain MahA VisvAsam without AchArya KatAksham and UpakAram. For Prapatthi done solely for Moksham , Saathvika ThyAgam is considered as another angam of Prapatthi.

Our Lord has Parathvam (Supermacy ) as well as Soulabhyam (ease of access by one and all). Those who get overwhelmed by His Parathvam and are afraid to approach Him belong to the adhama (lower) category among men ; those who comprehend His Soulabhyam and approach Him are Parama AasthikAs . This is the view of
Swamy AppuLLAr , the AchAryan of Swamy Desikan.

Saanga-PrapadhanAdhikAram: the 12th chapter of SRTS
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Explanation of the Svaroopam of Prapatthi
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The 58th slOkam of Desika Prabhandham ( the19th slOkam of AdhikAra Sangraham) explains the ways to perform one of the four kinds of Prapatthi(Svanishtai, Ukthi Nishtai , AchArya Nishtai and BhAgavatha Nishtai).

58) Our Lord has vowed to protect us because of our eternal and indissoluable relationship with Him. He longs from ancient times (anAdhi Kaalam) to gain us and blesses us with His rejuvenating shower of Mercy. Our AchAryAs -- who have seen the shores of VedAnthA-- recognize us as the Jeevans needing that protection  of the most merciful Lord and have placed us at His sacred feet for unfailing protection.

The key passage of this 58th Paasuram is: " MaRai soodiya namm mannavar----perum tahavu uRRa PirAn adik-keezh bharam aRavE yenRu adaikkalam vaitthanar" ( Our AchAryAs as Emperors of VedAntham have placed us at the feet of our most merciful Lord as objects that need protection from Him. They did so because they wanted the chEthanam to banish any thoughts about protecting itself by itself.

Additional Comments
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The act of reverential presentation (samarpaNam) of the AathmA is the angi with five angAs , Aathma SamarpaNam
or Prapatthi. This angi (Prapatthi) or Bhara SamarpaNam with its five angams has the following three divisions:

1) Svaroopa SamarpaNam ( surrender of Aathma Svaroopam)

2) Aathma RakshA Bhara SamarpaNam ( surrender of the burden of the chEthanam's protection to the Lord Himself)

3) Phala SamarpaNam ( Surrender of the fruits of such    a protection to the Lord Himself).

Krutha-krithyAdhikAram: The 13th Chapter of SRTS
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The state of freedom from worries after Prapatthi
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The 59th Desika Prabhandha Paasuram is the 20th Paasuram of AdhikAra Sangraham .

59) Our Lord VaradarAjan grants the boon of  Moksham to the chEthanam that has performed Prapatthi . He does not stop there . He also grants Moksham even to those , who are connected to the chEthnam . Even after that ,
our PeraruLALan keeps reflecting on what other boons He can grant to the Prapannan. As a result of performing their Prapatthi , those  blessed PrapannAs  acquire the qualites of being (1) our kings (2) nithyasooris (3)  solely dedicated to their enjoyment of Parama Padham (4) ParamahamsAs and (5) completers of all Yaj~nams .

The key passage of this Paasuram is: " anbu udayArkku yenna varam tara yenra Namm Atthigiri ThirumAl , namm mukkiyar Mannavar , ViNNavar ,Vaann karutthOr , Annavar vELvi anaitthum muditthanar" aaha aruLinAn .

Additional Comments
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The reasons for celebrating the ChEthnam , who has performed Prapatthi as Krutha Kruthyan and KruthArTan are : (1) The burden of protection has been removed (2) the worries and fears about the sureness of gaining the fruit of Moksham has been banished and the tranquilty was gained (3) ParamaikAnthithvam resulted and the bonds to other dhaivams were shattered . These all resulted as a direct consequence of the Lord , who is Sarva Sakthan ( Omnipotent) , Sarvaj~nan ( Omniscient ) and Shaja Suhrudhi ( our well wisher by SvabhAvam) . He accepted the burden of protecting us ( Sveekrutha BharE ) and as a result , the Prapannan became Krutha Krutyan and Kaimkarya dhaninan ( the possessor of the wealth of Kaimkaryam to the Lord). The Prapannan got immersed in the ParipoorNa
BrahmAnandham of the limitless ocean of Bliss ( nirupadhi MahAnandha Jaladhi) . The Prapannan became krutha Kruthyan and has nothing to do in this world for Moksha PrayOjanam any more ( YadharTam puna:
karthavyam yath kinchidhapi ,  iha na: na ).

The Prapannan ( One who has performed Prapatthi) is now revered as Budhan or the One who has clear knowledge about his svaroopam. He abandons therefore all the acts that are forbidden by SaashtrAs of the Lord and yield insignificant and transient pleasures( parimitha sukha prApthyai kruthyam akruthyavath praheeNam ). During the rest of the days in this samsAram ( post-prapatthi period) , the command of the Lord  as revealed by His Saasthrams are used as a guide for conductance of the life ( iha VibhO: aj~nAsthu: param Bhudhai: anupAlyathE).