This Paasuram is the first of the sixth Paasurams dealing with
the 32nd chapter of SrImath Rahasya Thraya Saaram
(NigamanAdhikAram).

Theis paasuram celebrates the glories of the Sacred feet
of  Lord RanganAthan as the UpAyam and Phalan for
the ChEthanams. It is set in PathinARu (Sixteen ) seer(symmetry)
Aasiriya viruttham ( Aasiriyam meter) and has a total of 16 lines .
Each of the sixteen lines celebrate one or other aspect of
the myriad anugrahams of  Lord RanganAthan's ThiruvadigaL.

(Genaral Meaning ): The insatiable nectar of the tender feet of
the Lord of SrIrangam   are never abandoned by His BhakthAs .
He did many miracles during KrishNAvathAram . Let us enjoy
the beauty of this KarNa ranjaka Paasuram line by line . The tamil
text of this  90th Paasuram  is in paranthesis after the general meaning
for each line :

1. Those feet gave a swift kick to the asuran , who came in the form of
a wheel to destroy the Lord and instead got totally destroyed
( uRu sakatam udaya orukAl uRRu uNarnthana) .

2. Those powerful feet crawled between the two Marutha
trees and brought them down ( udan marutham Odiya oru-pOthil
tavazhnthana).

3. They stayed tied to the husking mortar , when the Lord was
caught stealing the butter and curds from the pots held high
by His Mother ( uRi tadavum aLavil uralOdu uRRu ninRana ).

4. Those strong feet went on an ambassadorial misison to
DuryOdhanA's court with delight  to plead the case for
Dharma Puthran , the eldest PaaNDavan of unimpeachable
conduct ( uRu neRi ohr Dharuman vidu thUthukku uhanthana) .

5.  Those purposeful feet roamed in BrundhAvanam with anger
to destroy the enemies of the righteous ones( MaRa-neRiyar muRiya
PirutAnatthu vanthana).

6. Those tender feet could not even take the pressings of
MahA Lakshmi's soft hands and reddened even under such
soft pressure ( Malar MahaL kai varuda , malar pOthil sivanthana).

7. Those dayA-filled feet (Thiruvadi) became the appropriate
object for the devotion (bhakthi) of the Sages , who did not
wish to be born again in this Karma BhUmi ( MaRu piRavi
aRum Munivar mAlukku isainthana).

8. Those sacred feet took its residence inside the VimAnam
( PraNavAkAra VimAnam ) , which reached the kings of
Manu Dynasty from Brahma DEvan ( Manu MuRayil varuvathu
ohr vimAnatthu uRainthana ).

9. Those victorious feet shone on the chariot of the righteous
ArjunA ( aRam udaya Visayan amar tEril thihazhnthana).

10. They desroyed the hoods of the powerful serpent , KaaLiyan
through dancing on them ( adal urakam paDam madiya aadik-
kadanthana).

11. Those sacred feet adorn the celebrated sTAnam
of SrI Vaikuntam that is not comprehended by any one
of the six mathams ( aRu samayam aRivu ariya tAnatthu
amarnthana). The six samayams/mathams are: Saankhyam ,
KaNAtham , Bhouddham , Patanjali matham , Jainam and Saivam.

12. Those holy  feet became the most appropriate object
of singing for the tongue of Swamy  NammAzhwAr , the king
of ThirukkuruhUr , which is the jewel for the BhU MaNDalam
( aNi Kuruhai nahar munivar nAvukku amainthana).

13. Those sacred feet became the glorious object of
adornment of the fragrant TuLasi garland ( veRi udaya
TuLava malar veeRukku aNinthana).

14. Those holy feet blessed queen Utthirai 's embryo ,
which was like a piece of charcoal and transformed it in to
a beautiful young  child ( vizhu kari Ohr kumaran yena
mEvic--chiRanthana).

15. Those powerful feet chased and destroyed the heroic
army of the asurAs (viRal asurar paDai adaya veeyat-thurantana).

16. " Vidalariya PERIYA PERUMAAL  menn PaadhangaLE"
Those soft and tender feet of  Lord RanganAthan performed
all these miracles effortlessly . Those sacred feet of Lord
RanganAthan are not ever abandoned by His adiyArs.
May those adiyArs of this victorious Lord  be uplifted
by seeking these holy  feet as their means (upAyam)
and fruits (Phalan ) for Moksham !

The chantham ( the rhythmic beats of this Paasuram can
only be appreciated by the musicians and raskikAs amongst us.
This Paasuram is usually sung as Raaga Maalikai in the RaagAs of
Kaapi, BehAg, Sindhu Bhairavi and HamsAnandhi.

In this posting , adiyEn will cover three Paasurams of Desika
Prabhandham , which are the 52nd ,53rd and the 54th  Paasurams
of AdhikAra Sangraham . These three Paasurams also
cover the content of the 32nd Chapter of SrImath Rahasya
Thraya Saaram ( NigamanAdhikAram).

91) Linking up and Involvement with our Sath-SampradhAyam
************************************************
Our Sath-SampradhAyam is ancient and free from any blemish.
Those AasathikAs , who have been blessed to belong to this sacred
sampradhAyam wil reach Sathgathi .

The key words of this 91st Paasuram are: " poRai mihum Punithar
kAttum yengaL ponRAtha nal-neRiyil puhuthuvAr " ( Those AasthikAs ,
who with many aathma guNams will enter the auspicous path shown by
our sublimely pure AchAryAs marked by patience and forbearance greater
than BhUmi Devi Herself). These AasthikAs  have the clarity and purity
of mind as a result of following our Sath-SampradhAyam(Sath-sampradhAya
Parisuddha manas).

This paasuram describes the eight unique lakshaNams of these
AdhikAris , who through their links to our hoary and timeless
SampradhAyam keep it dynamic , radiant and eternal:

(1) These AasthIkAs  (AastheekyavAn )will have deep faith
in the meanings of the eternal Vedaas (maRai uraikkum poruL
yellAm mey yenRu OhrvAr) .

(2) They will have sharp intellects to appreciate the subtle meanings
of Tatthva Thrayams (manniya koor mathi udayAr).

(3) They will never be jealous of others.They will be free
from asooyai ( vaNN guNatthil kuRai uraikka ninaivu illAr) .

(4) They will have the distinction of recieving upadEsam about
our Sath-SampradhAyam from SadAchAryAs ( GurukkaL
pAll kOthu aRRa manam peRRAr) .

(5) They will follow only the essential course that our
Sath-SampradhAyam has laid out (nanmai koLvAr) .

(6) They wil be beyond the influence and ways of
the common folk deeply immersed in SamsAric sufferings
( siRai vaLarkkum mAnthar sankEtatthAl sithayAtha
tiNN madhiyOr) .

(7) They will not seek the insignificant phalans sought by
the samsAris and will seek instead the everlasting fruits of
Moksham (terinthathu OhrAr ).

(8) They will follow the golden path laid out and travelled by
our SadAchAryAs known for their matchless forbearance
and be uplifted ( poRai mihum Punithar kAttum yengaL
ponRAtha nall neRiyil puhuthuvAr).

Thanks to them our Sath-SampradhAyam will flourish
without any interruption forever.

The Sanskrit SlOkam quoted in this context of the Paasuram is:

AastheeykavAn nisitha budhdi: anabhyasooyu:
Sath-sampradhAya parisuddhamaNA: SadharTee
SankEtha-bheethi rahitha: thruNEshvasaktha:
Sadh-varthamAneemanuvidhAsyathi Saasvatheem na:

92) The path desscribed by this Prabahndham is the best
********************************************
This Prabhandham instructs one about Prapatthi mArgam as
the best to follow for our upliftment from SamsAric
sufferings and to gain MOksha Siddhi. Prapatthi is
the key upAyam (Mukhya upAyam ) for Moksham.

The key words associated with this Paasuram are:
" ithu vazhi inn amudhu ;  MaRayOr aruLaal ithu vazhiyA
isainthanam" ( The way of the SadAchAryAs described
in this Prabhandham is the nectarine path. Thanks to
the krupai of the SadAchAryAs , this way has been opened to us
and we have accepted it as the auspicious path for us to follow).

The complete meaning of this Paasuram celebrating
the Vaibhavam of Prapatthi mArgam taught by our
noble AchAryAs is : We pushed aside the pursuit of
trivia practised by the samsAris as not befitting our
Svaroopam as instructed by our AchAryas. We became
thoroughly convinced that the grace of the Lord resulting
from our observance of the most important UpAyam (Prapatthi )
is the cause for Moksham and turned away from other
inconsequentail upAyams .Our AchAryAs instructed us
on this Prapatthi mArgam and willed that this mArgam
should thrive and prosper for ever for our benefit .
Our AchAryAs forgave our belmishes and performed
upadEsam on this nectarine Prapatthi mArgam . We followed
this Prapatthi mArgam as revealed to us by our AchAryAs.

93) Freedom from worries due to the help of Charama SlOkam
*************************************************
We are the ignorant ones , who do not even know that
8+2 is ten (yettum iraNDum aRiyAthavar) .We are
the untutored ignoramus , who do not know about the Manthrams
with 8 aksharams (Yettum ) and Dhvayam (iraNDum ) as well
as the Lord's Charama slOkam . As a  result , we are devoid
of Jn~Anam about Bhagavath Bhakthi and the glory of Parapatthi
mArgam.

Our Lord through His AchAryAs made sure that we the ignorant
ones recieved upadEsam on the esoteric meanings of the three
rahasyams to get us ready to enter His Supreme abode. We reflect
on His charama slOka upadEsam to perform Prapatthi at His
sacred feet to free ourselves from fear about SamsAram and
enjoy worry-free lives here before entering the Lord's abode  .

Swamy  Desikan describes the sacred Charama SlOkam
of Lord Krsihna as " kattu yezhil Vaachakam " ( the strong
and beautiful words) .Our Lord's upadEsam is summed up as :
" vinait-thiraL mutta maaLa muyanRidum " ( Engage in
the observance of Prapatthi to baniish all of Your karma
vargams ). I will stand in the place of all dharmams and
take up Your rakshaNam . Please be freed of  your
worries and fears (anjal yenrAr).Swamy  Desikan
describes SrIvaikuntam , the Supreme abode of the Lord
as " yetta oNNAtha idam " and that Prapatthi will grant
(tarum ) residence at this sTaanam of the Lord that can
not be reached only through the observance of Prapatthi
(or BhakthiyOgam) .Our AchAryAs have recommended for
us , the incompetent adhikAris , Prapatthi yOgam as the esay-to-practise
and sure-to-grant phalan compared to the difficult to observe
Bhakthi yOgam , which takes a long time to yield the phalan of
Moksha sukham.

 In this posting , adiyEn will cover the two more Paasurams of Desika
 Prabhandham , which are the 55th and the 56th  Paasurams
 of AdhikAra Sangraham . These two final Paasurams of
AdhikAra Sangraham also  cover the content of the 32nd (Final)
Chapter of  SrImath Rahasya  Thraya Saaram ( NigamanAdhikAram).
With these two Paasurams , AdhilAra Sangraham is concluded .

94) The anugrahams arising from AdhikAra Sangraham
*******************************************
The key message of this paasuram is that the SrI Sookthi
of AdhikAra Sangraham and the contents covered there
would be most enjoyable to the Lord known for His
lotus feet brimming with honey ( tEn uLa Paadha Maalar
ThirumAlukku titthikkum ).

Swamy  Desikan is ready to conclude His second Tamil
Prabhandham of AdhikAra  sangraham . He makes the following
observations: " The nishtais ( status and accomplishments)
described in this Prabhandham are not with in the easy
reach of even Indhran and Nithyasooris .Through the power
(anguraha sakthi) of the AchAryan , we are blessed to gain
these nishtais and also see on this karma bhUmi others possessing
these rare-to-gain nishtais . Our bhAgyam is indeed worthy
of celebration ! There may be those with distorted minds
(vakra buddhi) , who may find fault with this grantham and
us  , who composed this prabahndham and therefore may
resent us . Inspite of them , this Prabhandham will be very
dear to SrIman NaarAyaNan's  mind (ThiruvuLLam ) .

95) Lord Hayagrivan's role as AchAryan for grantha nirmANam
*************************************************
In this last slOkma of AdhikAra Sangraham , Swamy Desikan
acknowledges that this grantham was not authored by him directly.
He acknowledges his debt of gratitude to Lord HayagrIvan
as his AchAryan for His upadEsam that was captured by him and
transformed in to the written version . Swamy  Desikan in all
modesty appropriate for the occasion states clearly that
this Prabhandham  is blemishless since it originated directly
from Lord  HayagrIvan serving as his AchAryan .

The key passage of this final  Paasuram of AdhikAra Sangraham is:
" VeLLaip-Parimuhar DEsikarAy virahAl adiyOm uLLatthu
yezhuthiyathu yAmm olayil ittanam . ithaRkku yenn? " ( Lord
HayagrIvan incarnated as an AchAryan with the face of  a white
horse and human body and wrote these pAsurams of AdhikAra
sangraham on the tablet of my  mind through the route of upadEsam.
adiyEn just took those texts imprinted in my mind and for the benefit of
the people of the world transferred them to the palm leaves as
a SrI kOsam .Since Lord HayagrIvan , the Lord of VidhyAs
is the author of this grantham , how can there be any blemish in
the content or style of this grantham ? It is impossible ).

The beauty of Swamy  Desikan's expression of his debt
of gratitude through this paasuram  is marvellous. Normally ,
the people of the  world write/store in their mind the different
AchArya granthams recorded on  palm leaves by scribes .
In his case , Swamy  Desikan says that He wrote on plam leaves ,
what was already  recorded on his mind by his AchAryan ,
Lord HayagrIvan , so that people of the world can benefit from
the Lord's direct upadEsam to him .

Swamy Desikan observes further that the reviewing public may
accept this grantham or reject them as defective ( koLLa thuNiyinum ,
kOthu yeNru ihazhinum ) . Either of these reactions does not
bother Swamy  Desikan . He says that he is not going to rejoice
because some accepted this grantham and welcomed it or he is
not going to be downcast and curse the other group, which criticizes
this grantham as faulty and reject it. His kiamkaryam is done and
he has an equanimous attitude that does not elate him or depress
him on learning about the two kinds of reception to this grantham.
He comments about his reaction to the praise given by those
who welcome it as a srEshta grantham: " yemm yezhil mathi
yeLL atthanai uhavAthu" ( Our beautiful mind filled with dispassion
would not at all be elated ). In the case of those , who dismiss
this grantham as insubstantial and full of doctrinal mistakes ,
Swamy  Desikan states that his mind will not at all be angry or
displeased with those critics.

Why does Swamy Desikan takes this attitude filled with VairAgyam ?
He dismisses both the haters and lovers of this Grantham with
the statement : " ithaRkku yenn? ". He says: "what does it matter ?".
Swamy  Desikan's conviction behind this attitude is that the grantham
of AdhikAra Sangraham took its birth because of Lord HayagrIvan
and it is HE , who is going to be happy , when critics welcome  it or
HE is the one , who is going to be angry with those who reject it
and punish them . Swamy  Desikan places the anugraha , nigraha
sankalpam in the hands of his ParamAchAryan , Lord HayagrIvan
and places the palm leaves at HIs Thiruvadi .

Swamy  Desikan's Saathvika ThyAgam and AchArya Bhakthi
is abundantly evident in the final paasuram of salutation to
Lord HayagrIvan .

Swamy  Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri SadagOpan