In this posting , adiyEn will cover 2 more Paasurams( 71-72) of
Desika Prabhandham , which are the 32nd and the 33rd Paasurams of
AdhikAra Sangraham.They deal with PrabhAva vyavasTA and
PrabhAva rakshA adhikArams of SrImath Rahasya Thraya Saaram.

PrabhAvavyayasTAdhikAram
***********************
(71) Propelled by His abundant grace , our Lord is waiting
to bless the PrapannAs with KalyANa guNams identical
to His own and is eager to transform these prapanna jeevans in to
Muktha jeevans. This most merciful Lord took KrishNAvathAram
to bless us with the Charama slOkam for our upliftment .
Sages like VyAsa comprehended fully the inner meanings of
this Charama slOkam of the Lord . They will not hence agree to
the dimuniiton of the Mahimai of Prapannan as established by
the VedAnthams .Our AchAryAs instructed us on these truisms
about the glories of Prapatthi .

The key words of this Paasuram are: " Mey aruL Vitthahan
urayin ahavaai aaraNa neethi neRi kulaithal uhavAr " ( Our Lord
with unfailing krupA  has blessed us with Charama slOkam ,
where He assures us with His unfailing promise. Our AchAryAs ,
who clearly understand the inner meanings of Charama slOkam of
the Lord will not be party to any dimunition of the nyAya mArgam
rooted in VedAs .

(72) This Paasuram deals with the 26th chapter of
SrImath Rahasya Thraya Saram: PrabhAva RakshAdhikAram.
This chapter is in defense of the glories of Prapatthi
without exaggerations or understements . .

(Meaning of the Paasuram): The VedAnthams , which are rooted
in Sathyam (truth and righteousness) assert that the Lord's glories
are limitless.Those who have performed Prapatthi at the Lord's
feet may be born in lower jaathis/kulams. Inspite of birth in
a lower jAthi , the PrapannAs are blessed to have the Lord's
undiminished love (abhimAnam) and qualify them totally for gaining
the primary phalan of Moksham. Therefore , the glories of Prapatthi
can not be overstated. Our AchAryAs instruct us impartially on
these TatthvArTams.

The key words of this Paasuram are: " UtthamanAr kazhal paNivAr
taNmai  kidakka taram aLavu " ( The glories of those , who perform
SaraNAgathi at the sacred feet of PurushOtthaman is limitless
independent of the fact that they are born in lower kulams
or higher kulams) .

Swamy  Desikan establishes that Prapatthi has the power of
destroying prArabdha KarmAs. In contrast , Bhakthi yOgam
does not have this power. Therefore , Prapatthi yOgam is
superior to Bhakthi yOgam. In addition to destroying sins committed
before Prapatthi and accumulated  in the post-prapatthi period ,
Prapatthi  has the power to grant Moksham for those who long for it
ardentlly to engage in the nithya kaimkaryam to the Lord at
His Supreme abode. Thus Prapatthi is superior to all other
means for gaining mOksham.
 

 Paasurams 73-75
(Moola Manthra , Dhvaya & Charama slOka adhikArams)

In this posting , adiyEn will cover 3 more Paasurams( 73-75) of
Desika Prabhandham , which are the 34th to the 36th  Paasurams of
AdhikAra Sangraham.They deal with  the most important
rahasyams of AshtAksharam ( Moola Manthram) , Manthra Rathnam
( Dhvayam ) and BhagavaAn's own upadEsam ( Charama SlOakm)
for our upliftment .

(73)Moola ManthrAdhikAram
************************
SrIman NaarAtyaNan is the sole cause for the Universe and
stands superior to all gods as SarvEswaran. He protects
all of His creation. We who are different from insentients
stand as His eternal servants . We pray for the boon of nithya
kaimkaryam peformed by Nithya Sooris in SrI Vaikuntam
by banishing our ahankAra-mamakArams , by seeking the Lord
alone as the upAyam (means) for gaining Moksha sukham.
We hold on to our Lord's sacred feet firmly and place
the burden of protection and the fruit of protection at
His holy feet to enjoy this eternal and joyous kaimkaryam
to Him at His Supreme abode of SrI Vaikuntam.
We have been initated in to the Moola Manthram
with its deep meanings by our AchAryAs and we
recite it and reflect on its meanings for sathsathi .

The key passage in this Prabhandha Paasuram is:

" uyirAy mAymai theernthu , maRRu ohr vazhi  inRi ,
  adaikkalamAy payanthavan NaarAYaNan paadhangaL
  sErnthu nall manu Ohdinam "

(meaning ): After removal of the ajn~nam about
the Svaroopam of the JeevAthman/chEthanam ( being different
from the insentients/achEthanam) , we hold on to the sacred
feet of our Lord , SrIman NaarAyaNan alone as the unfailing
means for our protection and  recitte  His Moola manthram
and meditate on its many rejuvenating meanings .

74) DhvayAdhikAram
*****************
SrIman NaarAyaNan united two separate passages
of Kata Valli of Vedam and transformed it in to Dhvaya
Manthram and blessed us with it as the loftiest gem among
manthrAs.  We are firm about the meaning of this manthram
(as instructed by our AchAryAs) as being the performance
of nithya Kaimkaryam to the Divine couple (dhivya Dampathis)
at SrI Vaikuntham without the ahankAra-mamakArams
after seeking our Lord's holy feet as the sole means for
our protection .We reflect on these meanings of dhvayam .

The key words of this paasuram are: " Ohdhum iraNDai
isaitthu udhavum ThirumAl paadham iraNDUm saraNN
yena paRRi , namm PankayatthAL NaaTanai naNNI ,
nalam thihazh nAttil adimai yellAm kOdhu il uNartthiyudan
koLLumARu kuRitthanam"

"Odhum iraNDu, isaitthu udhavum ThirumAl " refers to
the helpful Lord , who united the two Vaakyams from
the Vedam and blessed us with the resulting  dhvaya manthram
out of His infinite compassion for us.

"ThirumAl padham iraNDum saraN yena paRRi namm
 PankayatthAL NaaTanai NaNNInOm " . We approached
the Lord of MahA Lakshmi and held on to His sacred feet
as the sole upAyam for our protection from SamsAric
afflictions and left the burden and fruits of that protection
unto Him.

We did this with a purpose : " nalam thihazh nAttil adimai
yellAm kOthu il uNartthiyudan kuRitthanam"

We recited the dhvaya manthram and reflected on its
profound meanings to be blessed with nithya kaimakryam
free of ahankAra  mamakAra blemishes in the land of
endless bliss, His supreme abode.

75) The Meaning of our Lord's Charama slOkam
**************************************
This paasuram the 36th paasuram of AdhikAra
Sangraham and deals with the content of the 29th
chapter of SrImath Rahasya Thraya Saaram ,
Charama slOka adhikAram .

(Meaning ) : With a determined mind and limitless
compassion , Lord KrishNa blessed us with His
Charama slOkam to banish our sufferings as SamsAris ,
who do not have the capabilities and fitness to practise
the difficult-to-observe  upAyams like Bhakthi yOgam
to gain Moksham. He blessed us the Charama slOkam with
great care using Arjuna as an excuse . His firm intention
has been to banish all the bundles of sins form those,
who surrender unto His holy  feet and request His
protection. He assured His protection and asked us
not to worry anymore after performing  Prapatthi to Him .
We as PrapannAs recite the charama slOkam , reflect on
its deep meanings and have our ajn~Anam destroyed,
sorrows banished and are free from any doubts about
the phalan of   protection assured by our Lord .

The key passage in this Paasuram is : " KuRippudan mEvum
dharumangaL inRi akkOvalanAr aruL vAchahatthAl
maruL aRRanam " ( Being unfit and powerless to observe
the upAyams like Bhakthi yOgam that need enormous
discipline and single mindedness, we chose the easy-to-
practise upAyam revealed to us in His Charama slOkam,
which was blessed to us by our Lord out of His firm grace
and limitless dayA to destroy all of our past sins and those
accumulated consciously or otherwise during the post-prapatthi
stage in our lives .

Paasurams 76-79

In this posting , adiyEn will cover 4 more Paasurams( 76-79) of
Desika Prabhandham , which are the 37th to the 40th  Paasurams of
AdhikAra Sangraham.They deal with  the final three chapters(30 to 32)
of Swamy Desikan's magnum opus , SrImath Rahasya Thraya Saaram :
AchArya KruthyAdhikAram , Sishya KruthyAdhikAram and
NigamanAdhikAram .

 (76) AchArya KruthyAdhikAram : The UpakAram given by AchAryAs
 *******************************************************
(Meaning ): Our SadAchAryAs known for their freedom
from even a trace of ajn~Anam protected  the meanings of
the three rahasyams from falling in the hands of the undeserving .
When the time for them to ascend to their Lord's Supreme Abode ,
they had the merciful thought to banish the ajn~Anam of the SamsAris
and decided that latter group should perform prapatthi at the sacred
feet the Lord and get uplifted. They chose a select list of sishyAs
known for their discriminating intellect (vivEkam ) and taste
(ruchi) for Bhagavath  Kiamkaryam and lit in their minds ,
the auspicious dheepam of Sath SampradhAyam and caused
the spread of this sampradhAyam around the world.

The key passage in this paasuram is: "maruL aRRa Desikar
aruL uRRa chinthainAl teruL uRRa siRanthavar paal azhiyA
viLaku yERRinar ". ( Our SadAchAryAs untainted by ajn~Anam
lit the ever shining lamp of sath sampradhAyam in the minds of
the specail sishyAs known for their VivEkam, Sraddhai and
Kaimkarya ruchi to the Lord and His BhAgavathAs).

 77) Sishya kruthyAdhikAram: Duties of a Sishyan
 **************************************
A SadAchAryan instructs his sishyan on the  three Tatthvams
(ChEthanam ,achEthanam and Iswaran) , UpAyam (means)
and PurushArTam (ultimate goal)  and lights up the dheepam of
Jn~Anam to banish the darkness of ajn~Anam . There is no way
in which one can repay the AchAryan for his matchles upakAram .
Even the omniscient (Sarvaj~nan) Lord can not describe the right way
to repay the SadAcAryan for his mahOpakAram. If this were to be so
for the omniscient Iswaran , then how would it be possible for lesser
beings (humans) to suggest the methods to pay back the debt of
gratitude of Sishyans to their AchAryans . Inspite of it , sishyAs
delight in praising their AchAryans . They meditate on the AchAryan's
glories. The Sishyans spread the reputation of the AchAryans by
praising him . All of these attempts of sishyAs to eulogize and
celebrate their AchAryans is an expression of their affection and
reverence and will never ever compensate for the abundant help
that they have recieved from their most merciful AchAryAs.

The two key passages from this paasuram are :

1. " Manatthu yezhil jn~Ana viLakkai yERRi  iruL anaitthum
mARRinavarkku oru kaimmARu Maayanum kaaNahillAn "
( For the AchAryan , who lit the lamp of true knowledge
and banished all the darkness that existed before , even the all-
knowing  Lord Himself can not come up with a way to pay back
for the upakArams recieved).

2. (aathalin nAmm ) pORRi uhappathum punthiyil koLvathum
pongu puhazh sARRi vaLarppathum , munnam peRRathaRkku
saRRu allavO? ( Therefore , what we do in terms of praising
the aathma guNams of the AchAryan , meditate on him and
spread his glory in the world by talking about it are insignificant
acts compared to the greatest of help recieved from that AchAryan
earlier ).

78) NigamanAdhikAram: The Four parts of SrImath Rahasya Thraya Saaram
 ***********************************************************
We composed the grantham of SrImath Rahasua Thraya Saaram to bless
Aasthika sishyAs with vivEkam about their AchAryans , who instruct them
(the sishyans) about the glories of Prapatthi yOgam. First , we explained
the savroopams and svabhAvams of Tatthva Thrayam , UpAyam and
PurushArTam as we  learnt from our AchAryAs. Second , we
answered the objections raised about them and established their
unshakable validity . Third , we explained the ways to gather the meanings
of the three rahasyams and pointed out the essence of such meanings
is that the Jeevan has no independence of its own and is the property of
the Lord , the sarva sEshi   and he ( the jeevan ) is His unconditional,
eternal servant  (sesham ).

Fourth , we explained the greatness of the most merciful SadAchAryAs ,
who bless the qualified sishyAs with sath sampradhAya Jn~Anam .
Therefore , it is futile to spend one's life on this earth chasing
evanescent pleasures instead of enjoying the SrI Sookthi of
SrImath Rahasya Thraya Saaram.

Swamy Desikan states that he covered the four topics outlined
above in his SrI sookthi ( ivai seppinam) . What is the purpose of
wasting one's life pursuing trivia instead of learning about the lofty
and rejuvenating concepts housed in SrImath Rahasya Thraya Saaram ?
( chinn paRRi yennpayan ?).

There is the learned AchAryan (MaRayavar) , who instructs us on
the glories of SaraNAgathy at the Lord's feet  , who is Jagadheesavaran
( mann paRRi ninRa vahai uraikkinRa maRayavar).Here , we are as discerning
sishyAs , who approach the AchAryan to gain the Jn~Anam about
the true meanings of VedAntham .We composed this Sri Sookthi of
SrImath Rahasya Thraya Saaram to focus on the VivEkam acquired by
the Sishyan from the AchAryan and the resulting clearance of doubts
as well as the attainment of relaization that he( the jeevan ) has no
independence whatsoever and as a jeevan he is totally dependent on
the Lord , his Master at all times , places and conditions.

79) NigamanAdhikAram: Part II: These Paasurams beautify Tamil language
*********************************************************
BhagavAn and His BhAgavathAs bless with delight the qualified persons ,
who possess aathma guNams and do not swerve from the Saasthrams .
We composed the paasurams of htis Prabhandham with the benedictions of
BhagavAn and His BhAgavathAs after familiarizing ourselves with
the VedAnthic doictrines. These paasurams serve as nectar to the ears of
the listeners even if  they do not understand their meanings. These 32
paasurams
about SrImath Rahasya Thraya Saaram set in the andhAthi format
are alankArams ( decorative objects ) for the language of Tamil
constituting  Iyal, Isai and Naatakam ( prose , sangItham and drama).

The key passages of this Paasuram are : " ivai muppatthiraNDu
muttamizh sErntha mozhi ThiruvE " ." Mutthamizh sErntha Mozhi "
refers to three sets of triads characterizing these paasurams :

A .(1) delectable taste of the chosen words (2) deep meanings of
the thoughts housed in these paasurams and (3) appropriateness
to set them to most enjoyable music.

B. (1) the reputation of the composer (2) the glory of the topic
and (3) the beauty of the passages of the Paasurams

C.(1) Aasu Kavi ( the instanteneous and fluent )composition
(2) the intricate geometric patterns found in the paasurmas
and (3) sweetness associatd with them .

With the 79th Pasuram of AdhikAra Sangraham , the 32 paasurams on
SrImath Rahasya Thraya Saaram starting from the 47th Paasuram
of Desika Prabhandham set in the andhAthi format  comes to an end.