NamO VenkatEsAya !
Detailed Meaning for Sri Desika prabandham

Contributed by
Sri V.Satakopan swami of USA


Dear Swamy Desika BhakthAs:
Today is Mahaa Navami and Sarasvathi Pooja dinam.Today is Sukra Vaaram , where the Lord of Sapthagiri and AlarmEl Mangai ThAyAr enjoy their Thirumanjanam. It is an auspicious day to start the postings on Desika Prabhandham. May Lord HayagrIvan bless this effort from
the top of His abode on Oushada Giri at Thiruvaheendhrapuram !
AdiyEn's humble salutations to asmath AchAryan , HH SrI NaarAyaNa YathIndhra Mahaa Desikan of
AObila Matam at the start of this kaimkaryam. My praNAmams to Vaikunta Vaasi SrI SrIrama DesikAcchAr Swamy of Oppiliappan KOil, whose magnificent text that adiyEn will be following for this entire kaimakryam. He is my First AchAryan as a native son of Oppiliappan KOil .
NaarAyaNa ! NaarAyaNa! NaarAyaNa!
RaamAnuja DayApAthram Jn~Ana VairAgya BhUshaNam
Srimadh VEnkatanATAryam VandhE VedAntha Desikam
Desika Prabhandham : Types of Tamil Poems
Swamy  Desikan used three kinds of poetic forms for His
405 Paasurams of His  Prabhandham. These are:
1) VeNN Paa (2) Aasiryappaa (3) Kalippaa
Eighteen of the 405 Paasurams are set in VeNN Paa (4.4%) .
One hundred and sixty eight of the 405 ( 41.5%) are set in Aasiriyappaa format.
Majority of them ( 219) however are set in Kalippa form (54.1%) .
The genius of Swamy  Desikan as a Tamil poet and a great AchAryan
is abundantly evident in these treasures of Paasurams .It would be our
good fortune to study and reflect on them.
Introduction to Desika Prabahndham
SrIman Venkataraghavn of Bahrain has given a succinct introduction to
Desika Prabhandhams that would be valuable to refer to along with
the darsana soubhAgyam of Swamy Desikan in His RathnAngi:

There are 19 individual prabhandhams that house the 405 Paasurams.The first of them is Amrutha Ranjani with 39 paasurams.
1.Amrutha Ranjani:  Summary
Swamy  Desikan took a lot of effort to remove the many confusions created by other philosophies ---based on Vedic doctrines or otherwise---  in people's minds by composing a series of SrI Sookthis revered as  ChillaRai Rahasyams . They are written in MaNipravALa Format (Sanskritized  Tamil) . The first part of these ChillaRai Rahasyams contains 17 rahasyams  (esoteric upadEsams in contrast to Sadhasyams, which are taught in public ) starting from SampradhAya Parisuddhi to Saara DhIpam.The purpose of these SrI Sookthis is for us to gain a clear comprehension of the three Tatthvams  and three Rahasyams and to lead a blessed life devoted to the service to SrIman NaarAyaNan , the AchAryAs empowered by Him and His BhaagavathAs , who are very dear to Him..
In each of these 17 rahasyams , Swamy Desikan in his typicaly brilliant and perceptive manner condenses the essence of each rahasyam/Tatthvam  at the beginning and at the end in the form of a Paasuram . The beginning and the end Paasurams of these 17 rahasyams are assembled together in the first of the Desika Prabhandham revered by us as Amrutha Ranjani . Swamy Desikan gave this name to this Prabhandham
because He believed that this would delight the heart of the SrI VaishNavan who reflects on it more than Amrutham (divine nectar ) would . Here, Swamy  refers to the spiritual upliftment that He recieved from His AchAryAs ; He expands on the three Tatthvams ( ChEthanam , achEthanam and Iswaran) and reveals the true meanings of the three Rahasyams( AshtAksharam , Dhvayam and Charama SlOkam ).
AMRUTHA RANJANI (detailed meaning pasuram wise)
1. AchAryan's irreplacable help (UpakAram)
The First and second Paasurams of Amrutha Ranjani belong to SampradhAya Parisuddhi Prabhandham , the First ChillaRai Rahasyam .
Our AchaaryAs out of their limitless compassion for us and Jn~Anam took upon themselves the responsibility to uplift us ( the suffering jeevans) from the  dangerous ocean of SamsAram . They instructed us on the deep meanings of Tatthvams so that our minds will no longer be agitated by
any thing .They helped us to perform Prapatthi , which delights the heart of the Lord and thereby banished rebirth for us in SamsAric world.We have become now fortunate through the links to our SampradhAyam established by AchAryAs at the behest of SrIman NaarAyaNan and are blessed to enjoy the bliss of MokshAnandham.We thus have recieved the loftiest of blessings of the Lord (Moksha
Sukham) by observing an easy to perform upAyam (SaraNAgathy) that takes  very little time (KshaNa Karthavyam) to practise .
2. Following the Path travelled by our AchAryAs
This Paasuram is also from SampradhAya Parisuddhi.
A very long time ago, our Lord churned the milky ocean and blessed the DevAs with the nectar that He brought out. Our AchAryAs blessed us with some thing that is even more enjoyable (bhOgyam) than the nectar  (amrutham ) itself (viz)., the Lord's Sacred Feet ( Thiruvadi) as the means  for our resurrection .We are deeply engaged and committed to that sacred anushtAnams of our AchAryAs and consider  them as  the most revered way.
3. The Indispensability of the Jn~Anam about the three Tatthvams
This Paasuram is from the ChillaRai Rahasyam of Tatthva Padhavi.
Oh Sentient Being ! The direct reason (kAraNam) for Moksham is  the blessing and grace (aruL) of our Lord.To become qualified for that  grace, You should gain a clear understanding of the three Tathtvams
( ChEthanam , achEthanam and Iswaran) and through that knowledge practise one of the two upAyams for Moksham(Prapatthi or Bhakthi yOgam) .
4. The path to banish the sorrows caused by SamsAram
This Paasuram is from the ChillaRai Rahasyam of Rahasya Padhavi
Oh ChEthanam ! We can chase away the sorrows and fears of SamsAram when we understand the three rahasyams ( Moola Mathram, Dhvayam and Charama SlOkam ) with their meanings and then perform the UpAyam for Moksha Siddhi.
5. The glories of SrI Sookthis of AchAryAs
This Paasuram is from the ChillaRai Rahasyam of Tatthva Navaneetham.
The sentients and the insentients are the body (sarIram) for the Lord.He stays in there as the indweller (antharyAmi ) . During the time of the great deluge (praLaya kaalam) , He swallows the entire Prapancham  and keeps it inside a small portion of His stomach just as He swallowed curd and VeNNai during His incarnation as Lord KrishNa. Just as removing weeds  for the well being of the crops , He destroys the evil-minded ones , who cause  harm to His devotees. On the wrists of this glorious Lord are the Sri Sookthis (Blessed works) of our AchAryAs shining like  brillinat bangles or like the conch
in His hand. They are like an aabharaNams on His wrists to signify that they are trophies resulting from the victory over other mathams . They also shine like the divine conch because these SrI Sookthis grow one's Jn~Anam.
6. The greatness of BhaagavathAs
This Paasuram is also from the ChillaRai Rahasyam of Tatthva Navaneetham.
Gifted poets compare the Lord saluted by the apourushEya VedAnthams ( the VedAnthams and VedAs not created by human beings ) as :
Waveless ocean of nectar , the nourishing rain-laden cloud that has absorbed the vast ocean , priceless indhra neela mountain (blue gem),the brightness of an unusual day resulting from the combined lustre of
the Sunshine and the radiance of the Moon and all such asambhAvitha ( lofty and difficult to imagine ) meanings . There is however those ,who have arrived at the Lord's sacred feet (HIs BhaagavathAs) that are even loftier than the Lord Himself.There is nothing that the greatest poet can concieve as comparison for their glories. Therefore BhaagavathAs are greater in their Mahimai than the Lord (as He Himself admits many times).
The meanings of Rahasyams blessed to us by the AchAryAs
This Paasuram is from the chillaRai rahasyam of Rahasya Navaneetham.
The SadAchAryAs fully conversant with the inner meanings of the Lord (who grants us Moksham and who is saluted by the VedAs) instructed us on the nine meanings associated with the three rahasyams :
a) the THREE  meanings of Thirumanthiram ( AshtAksharam/Moola Manthram) are:
i)  Presentation/offering of our Svaroopam (SamarpaNam ) to the Lord
ii) Offering of the burden and duty of protecting us
iii) Offering of the fruits of our protection to Him.
b) The THREE meanings of Dhvayam are:
i)  UpAyam (ii) Phalan (iii) the destruction of the enemy of avidhyA/ajn~Anam
c) The THREE  meanings of the Charama SlOkam are:
i)   The act to be performed by the one performing SaraNAgathy(Prapannan)
ii)  The act performed by the Lord on behalf of the SaraNAgathan
iii) The way of life to be observed by SaraNAgathan after performing SaraNAgathy
8. The VaikunthA Life right here on earth
This Paasuram is also from the ChillaRai Rahasyam of Rahasya Navaneetham.
We are now freed from the vipareetha ( inauspicious and  erroneous ) jn~Anam of believing that I am my own Master (Swamy) , the responsibilities of protecting me are my own and the fruits of such protective actions belong to me. Fully understanding that all of these belong to our Lord , we have placed the duties and fruits of our protection at the sacred feet of the Lord, who is our unquestioned Lord. We have taken our Lord's sacred feet as  our UpAyam and Phalan.We have performed the UpAyam of Prapathi taught
by the Lord to Arjuna . We have now recieved all the boons granted by the Lord  to us as PrapannAs.We are staying on this earth reflecting on the great happiness of traveling by the path of light (archirAdhi maargam ) to arrive at SrI Vaikuntam  to perform nithya Kaimkaryam to the Lord and enjoy there ParipoorNa BrahmAnubhavam. All our worries (klEsams) are removed now.Our existence on His earth ( LeelA VibhUthi) from here on is equivalent to that of the lives of the eternally liberated souls (Nithya sooris) at SrI Vaikuntam (Nithya VibhUthi).
9.The Essence of AchAryA's UpadEsams
This Paasuram is from the ChillaRai Rahasyam of Tatthva Maathrukai.
The quinessence of the UpadEsams of our AchAryAs is the instruction on
the Svaroopams ( Uniqueness/Dharmi ) and SvabhAvams ( the nirubhAdhikams)
of the three Tatthvams by our SadAchAryAs. The sacred feet of our SadAchAryAs
that revealed this MOkshOpAyam (Means for Moksham) is the refuge for us in this
world and the fruits enjoyed in the other world (SrI Vaikuntam).
10. The act of those with discriminating knowledge (VivEkis)
This Paasuram is also from the chillaRai rahasyam of Tatthva Maathrukai.
The VivEkis learn the Svaroopams and SvabhAvams of the three Tathtvams
(ChEthanam , achEthanam and Iswaran) from their SadAchAryans at the time
when their good fotunes ripen . They also learn and hold dear the meanings of
AshtAksharam that they learnt from their revered AchAryans and as a result
are totally engaged in their ujjeevanam ( upliftment) without any distraction
11. The Tatthvams revealed by SadaAchAryans
This is the third paasuram from the chillaRai rahasyam of Tatthva Maathrukai.
The indwelling Lord who protects us is the   cause of every thing (Jagath KaaraNan) .
He shines with His Divine consort as SarvEswaran and rains the nectar of His
DayA as the most merciful dark rainy cloud ( KaaLa Megam). The Jeevans , who
are His body have the duty and privelege of competing with each other to perform
Kaimkaryams to Him in SrI Vaikuntam without let. The achEthana doctrines like
Moola Prakruthi, Kaalam and Suddha Sathvam exist in gross form (SthUla roopam)
as His body as well.We are sharing these Subtle meanings about the Tatthvams
as revealed to us by our poorvAchAryAs.

(12) The clarity obtained from AchArya UpadEsam
This Paasuram is from the ChillaRai Rahasyam of Rahasya Maathrukai

In this world , the Moon chases away darkness with his rays. In a similar
manner, our AchAryAs banish the darkness of our aj~nAnam through
their upadEsams on VedAnthams. adiyEn is revealing those upadEsams
recieved from my AchAryAs in the same way they did on the prAkArams
(aspects) of EmperumAn , which are beyond our direct comprehension .

(13) The powerful Meanings , which nourish & uplift the Aathmaa
This Paasuram is from the ChillaRai Rahasyam of Rahasya Maathrukai also.

We stand blessed with the sacred feet of the servants of the servants of Lord
RanganAtha on our head , whose chest is the permanent abode of MahA Lakshmi
(SrI RanganAyaki) with Her golden Thiruvadis.Empowered by this bhAgyam , we
revealed the meanings of the three rahasyams , which are the embodiment of
Aanandham (Bliss).  These 51 meanings will not only protect the body (sarIram)
like nectar but will also protect the uyir (aathmA).

(14) The Svaroopam of the JeevAthmA
This Pasuram is from Rahasya SandEsam

I , the JeevAthmA recognize other vasthus with my dharma bhUtha Jn~Anam
(attributive knowledge) and do not need the help of any other Jn~Anam to know
me and shine as Jn~Ana Svaroopan .I am thus different from the insentients(achEthanam).
I am the servant of SrIman NaarAyaNan at all times , places and states. I do not
claim properitorship over any vasthu. I have performed SaraNAgati at the nectarine
feet of the Lord propelled by my desire to serve Him at SrI Vaikuntam without
interruption (Nithya kaimkaryam) .

(15) The Glories of Prapatthi
Swamy  Desikan 's own commentary on this Rahasya Sandesam Paasuram
is housed in Rahasya SandEsa VivaraNam .

Our AchAryAs are filled with SadAchAram and auspicious attributes.
With the power and glory of Prapatthi , our limitless bundles of sins have
been burnt to ashes like the bales of cotton thrown into the fire. We stay waiting
for the falling of this karma sarIram that grows ajn~Anam more and more
until we reach Parama Padham at the time ordained by our Lord so that
we can commence our nithya kaimkaryam to Him at His Supreme
abode.We are convinced that we will never ever be born in this
karma bhUmi again .

(16) The gains arising from the UpadEsam of our AchAryAs
This Paasuram is from Tatthva RathnAvaLi .

The most merciful SarvEswaran is filed with DayA to confer on the Jeevan
limitless fruits in response to our Prapatthi. We have banished our  ignorance
(ajn~Anam) through the upadEsam of our AchAryAs , who have clear comprehension
about the Svaroopam and SvabhAvanm of our Lord.We have chased away the lowliness
associated with us until the UpadEsams of AchAryAs happened and have gained now
the glory of knowledge about the Tatthvams.

(17) The Eternal Truth spoken by VedAnthams
This Paasuram is also form Tatthva RathnAvaLi

VedAnthams declare with one voice : (1) SrIman NaarAyaNan is Superior
to every one (2) We are His eternal servants (3) We as ChEthanams and
the Prapancham as achEthanms are His body. Our AchAryas instructed us
on these enduring and unassailable truths and blessed us to lose our
ajn~Anam and gain VisEsha Jn~Anam about these Tatthvams .

(18) The Removal of the burden ( Bharam ) from Prapannan
This Paasuram is from Rahasya RathnAvaLi.

Our AchAryAs , who clearly understand the doctrines of ArTa Panchakam ,
SareerAthma BhAvam and the knowledge about SrIman NaarAyaNan being
the sole means (upAyam ) for our protection instructed us on these doctrines
and placed our AathmAs at His sacred feet. Our Lord out of His infinite compassion
responding to the recommendation of His Divine consort accepted immediately
the responsibilities for protecting us. If we want to gain Moksham today , He is
willing to bless us with that boon.We will never have another birth.There is nothing
for us to do anymore for upliftment ( We will only continue to do our nithya karmAs
assigned to us by our SaasthrAs; beyond that there is nothing to be done for
our upliftment). All the happines and sorrows that come our way during
the post-prapatthi days are for our benefit (anukoolam).

ArTa Panchakam represents the Five meanings about : (1) EmperumAn
(2) Jeevan (3) UpAyam for Moksham (4) Phalan of Moksham and (5) the enemy
of that Phalan.

SareerAthmabhAva Sambhandham: The relationship between the Bhagavan as
the indweller ( AathmA) for the ChEthanam and AchEthanams and the latter two
serving the SarIram (body) for the Lord.

(19) Prapannan comforting his mind
This Paasuram is also from Rahasya RathnAvaLi .

Oh My Mind! Our AchAryAs do not seek insignificant fruits ( alpa Phalan).
They can not bear with the sufferings of others and rush to erase those
sorrows .They have placed our AthmAs at the sacrd feet of our Lord for
protection .He has responded speedily and accepted that plea .He will
prevent us from rebirths in the karma bhUmi and assure our stay in
His eternal abode of SrI Vaikuntam. Oh My Mind! While all these good fortunes
are coming your way , why are you not happy ? Please listen carefully what
I am going to say to you that is good for you as long as you are going to
be here on this karma bhUmi.If you cultivate the thinking that al the kaimkaryams
done until your body falls down is not in waste , then you will gain the fruits of
kaimakryams in Parama padham will be enjoyed right here .If you perform
these kaimakryams prescribed by SaasthrAs with sraddhai, then you will not be
exposed to trespasses like BHaagavatha apachAram. VisEsha Jn~Anam
will also grow.

(20)  Criticism of the other SiddhAnthams
This Paasuram is from Rahasya RathnAvaLi Hrudhayam.

In this rahasyam with 30 sentences , we have described the  essence of
all VedAnthams.From here on , the distortions caused by other incorrect
philosophies associated with BhouddhAs , JainAs , ChArvAkAs , SaankyAs ,
SaivAs , TaarkikAs will not raise their head.Please incorporate this rahasyam
firmly in your minds and banish your aj~nAnam.

(21) Destruction of the other ( Veda-Baahya) Mathams
This Paasuram is also from Rahasya RathnAvaLi Hrudhayam.

In this world , a mother would only seek the well being of her
son , even if the son hates her.She wont abandon her child.
Similarly , our Lord protects us out of His sahaja (natural)
kAruNyam even if we push Him away .He takes His abode in
our hearts and protects us from there . We have released
in this rahasya grantham the svaroopam and SvabhAvam of
SarvEswaran as we heard them from our AchAryAs.If any one
who contests our siddhAntham with our AchAryAs as the thorn
in the flesh , then they will be defeated and will be helpless
to defend themselves like the helpless fox caught in the middle of
a great flood.

(22) The tranquility of the mind that has recieved AchAryan's UpadEsam
This Paasuram is also from Rahasya RathnAvaLi Hrudhayam.

Our Lord , who has accepted the responsibility of destroying
the enmies of His BhAgavathAs has adorned Sudarsana chakram
in His hand for that purpose.For those BhagavathAs , AchAryan performs
upadEsams  on staying away from committing sins.That helpful AchAryan is to be
recognized as the well meaning Father.The upadEsams on the rahasya
arTams are like the treasures saved for the BhaagavathAs.The mind of
the Bhaagvathan housing the eight guNams based on the meanings of these
rahasyams is like his caring , beloved wife.The enemies for that mind are
SarIrAthma Bramam ( confusion over body and soul) , SvatanthrAthma
Bramam ( confusion that the jeevAthmA can take care of its own protection).
The 11 Indhriyams under the control of the mind are the weapons for
the destruction of the above two Bramams.

The descriptions of the 8 guNams of the mind and the 11 Indriyams
are given in Desika Prabhandha Paasurams 51, 84 and 145).

(23) The way the AchAryans blessed us with VedAntha Saaram
This Paasuram is from Tatthva Thraya chuLakam: AchEthnAdhikAram

The entire body of waters destroyed by the Lord during the time of
deluge and later released by the Lord during srushti kaalam was
taken up in the cupped palm of Sage Agasthya and consumed in one sip.
Similarly , our AchAryAs housed all the essence of VedAnthams
in their minds.They took interest in us and performed upadEsams
on these VedAntha Saarams for the removal of our bonds of KarmAs
and for our upliftment through such upadEsams.

(24) Description of AchEthanams
This Paasuram is also from Tatthva Thraya ChuLakam: AchEthanAdhikAram

Prakruthi, Kaalam , Suddha Satthvam are the three achEthnams.In this triad ,
the Moola Prakruthi with its three guNams of Satthvam, Rajas and Tamas
enters and subdivides them in to Prakruthi, Vikruthi and Prakruthi-Vikruthi
first and then in to 24 further divisions based on the latter. Kaalam however
does not possess the three guNams ( Sathva, Rajas and Tamas).It splits in
its own way in to many units of Time. The variations of Sudha Sathvam appear
as SrI Vaikuntam and the objects found there.All these three achEthanams
( insentients) are the body of the Lord and do not have Jn~Anam of their own .

(25) The actions to be taken by the Jeevan for its upliftment(Salvation)
This Paasuram is fromTatthva Thraya ChuLakam: JeevAdhikAram.

MamakAram is the feeling state, when  identifies an object as his own.
He says this is mine.The feeling state that identifies the aathmA as
the same as SarIram is ahankAram.The thought that one is an independent
entity with power to protect oneself is known as the delusion of
SvatantrArTa Bramam.All of the above three feeling states have to
be destroyed utterly , if one desires salvation.One should present
the three items( One's Svaroopam , the burden of protecting oneself
and the fruits of such protection ) to the Lord and utterly cut asunder
the relationship to the three with the jeevan for one's Moksham.

(26)Three Kinds of Jeevans
This Paasuram is from Tatthva Thraya chuLakam : JeevAdhikAram.

Those who are bound to samsAram with the noose of Karmaas
are the Bhaddha Jeevans (bound ones) . Those jeevans who performed
the anushtAnam of Bhakthi or Prapatthi yOgam and attained MOksham
as a result are the Muktha Jeevans (liberated ones). Those who do not have
any links to karmAs ever and who stand as the Lord in many ways
and enjoy Him are the nithyAs( eternally libreated ones).These are
the three kinds of Jeevans as revealed to us by our AchAryAs ,
who are fully conversant with the doctrines of VedAs
and the SaasthrAs.

(27) The UpakAram of the Lord
This Paasuram  is from Tatthva Thraya ChuLakam: IsvarAdhikAram

All the VedAs eulogize the sacred feet of the Lord , who is SarvEsvaran.
He is Superior to all Gods.He is the Jagath KaaraNan. Yet , no blemishes
associated with kaarya vasthus touch Him and defile Him.When we perform
Prapatthi yOgam at His sacred feet , He stands in place  of the difficult-to-perform
Bhakthi yOgam and destoys totally all our karmAs accumulated prior to Prapatthi.

(28) The Comparison of the three Tatthvams
This Paasuram is also from Tatthva Thraya ChuLakam: IswarAdhikAram.

The achEthanam recognized as Prakruthi unites with our sarIram and creates
all the sorrows of SamsAric life.Inside this sarIram , JeevAthmA enters /resides
and experiences the karmAs.Our Lord stays inside the JeevAthmA as its indweller.
Among these three Tatthvams , Prakruthi is like the Ocean. JeevAthmAs are like
the pearls found in that Ocean.Our Lord , who stands as the support for both
the SarIram and JeevAthmA is like the golden thread that is used to string
those pearls (SoothrE MaNigaNA iva). We explained these esoteric matters as
explained to us by our AchAryAs.

(29) Freedom from not being caught in the net of other Mathams
This Paasuram is also from the Tatthva Thraya ChuLakam : IsvarAdhikAram

The entire world celebrates and eulogizes the glories of our most sacred AchAryAs.
We composed this rahasyam of Tathtva Thraya ChuLakam based on the upadEsams
of those sacred AchAryAs. Those who comprehend the true meanings of the Svaroopams
and SvabhAvams of ChEthanam , achEthanam and Isvaran will not fall inside the net
of PaashaNDis linked to other Mathams that either misintrepret VedAs or do  not
accept VedAs as Moola PramAnam .

(30) The Sacred feet of the Lord (Maadhavan) is both means and goal (upAyam & Phalan)
This Paasuram is also from IsvarAdhikAram of Tatthva Thraya ChuLakam .

Our Lord resides in our hearts permanently and blesses us both as the sure
medicine for destroying our bonds of KarmAs and as the most delectable
nectar to enjoy.When we reflect on the glories of His sacred feet , we realize
how difficult it is to comprehend the full power of those holy feet.When we
think about the sweetness of the enjoyment of those sacrd feet , we recognize
how indispensable they are to us.The shade from those sacred feet counters
the cruel heat of samsAram effectively. We have been blessed by the essence of
our AchAryAs' upadEsams and therefore have clung to those holy feet of
our Lord both as the Means (upAyam ) and Fruit (Phalan).

(31) The gaining of the Nishtai (discipline) spoken by the Rahasyams
This Paasuram is from Rahasya Thraya ChuLakam : ThirumanthrAdhikAram.

The VishNu Sahasra Naamam with its special meanings recited by us in all
its entirety speaks about the limitless glories of SrIman NaarAyaNa. This glorious
Lord is never separated from His divine consort with the home of the red lotus .
He has now blessed us.As a direct result of SrIman NaarAyaNan's anugraham ,
we have acquired the coveted nishtai spoken by the three rahasyams ,
which stand out in the VedAs.

(32) The UpakAra Paramparai of SarvEswaran

This Paasuram is also from Rahasya Thraya ChuLakam : ThirumanthrAdhikAram.

The UpakAram given by the Lord to the Jeevans is limitless and immeasurable .
First He gives the body (sarIram) and next blesses the body with the imperishable
Jeevan and then enters both the SarIram and the Jeevan as their indweller along
with His divine consort. He blesses us further with the Jn~Anam that the Jeevan is not
independent (Svatanthran) and that the Jeevan is a servant (Seshan) of Him (the Seshi) ,
which makes the Jeevan filled with bliss. Next, He points out the means of Prapatthi
and makes the Jevan practise that Prapatthi and accepts  the responsibility of
protecting that Jeevan. Our Lord blesses the Jeevan to reach SrI Vaikuntam
at the end of the life on earth and to live with the nithya sooris there to perform
eternal kaimkaryam to Him there. This is our Lord's sankalpam . How can one
assess this great and incomparable upakAram of our Lord !

(33) Gaining of the blessed Life of Nithya Sooris
This Paasuram is from Rahasya Thraya ChuLakam: DhvayAdhikAram.

Our AchAryAs who are steadfast in recognizing the Lord's sacred feet as
UpAyam and Phalan have shown us the path to MokshAnandham that was
not  attainable until now ( The meaning of the two parts of Dhvaya manthram
are housed in the first two lines of this Paasuram : " Thirumaal adi iNayE
tiNN saraNAhak-koNDu Thirumaal aDi iNayE sErvAr).

(34) The Ten Meanings of Dhvaya Manthram
This Paasuram is also from Rahasya Thraya ChuLakam: DhvayAdhikAram.

Our Lord is the Lord of all Gods ; He is the most delectable , insatiable nectar ;
He is never ever separated from His Divine Consort, MahA Lakshmi; adiyEn has
performed the SaraNAgathy with its five limbs at the sacred feet of SrIman
NaarAyaNan , who has removed all the virOdhis (enemies) for paripoorNa
kaimkaryam to Him at all places, times and states to Him .adiyEn , who is
incapable of performing any upAyam to gain mOksham has now left
the full responsibilities of my protection to the Lord and eschewed all
the fruits of that Prapatthi and has performed the SaraNAgathy with
its pancha angams (five limbs) at His sacred feet .

(35) The Future Life after Prapatthi
This is the final Paasuram from the DhvayAdhikAram of Rahasya Thraya ChuLakam.

Our AchAryAs committed to the sacred feet of the Lord as UpAyam and
Phalan have blessed us with UpadEsam on Dhvaya manthram and as
a result gained the boon of living with freedom from ahankAra-mamakArams
in the coming days.

(36) The hastening of the Lord to grant us the fruit of Prapatthi
This Paasurma is from the Rahsya Thraya ChuLakm : Charama slOkAdhikAram.

Oh my  Mind ! Our Lord forgives even the mighty transgressions of ours ,
who fall at His feet and seek His protection in a state of utter helplessness.
This most merciful Lord is now hastening towards us to destroy completely
all our karmAs and to unite us with His ghOshti(assembly ) of Nithya Sooris
(eternally liberated Jeevans) serving Him at His Supreme abode of SrIVaikuntam.

(37) The gaining of the state free from all worries
This Paasuram is also from Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

The upAyams like Bhakthi yOgam and others left me , who does not have
the sakthi to practise them. My Lord pleased with my observance of Prapatthi
to Him stood in the place of all those upAyams and hurried to bless me with
the phalan of Prapatthi. adiyEn reminded myself of the firmly stated
Charama slOkam passage (maa sucha:) and developed the courage and
tranquility to be free from any kind of sorrows.

(38) Maadhavn is both UpAyam and Phalan
This Paasuram is also from the Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

The meaning of this Paasuram is given under the 30th Desika Prabhandha
Paasuram , which highlights the fact that Maadhavan is both UpAyam and
Phalan for the Jeevans to attain Moksha Siddhi.The reference to the Charama
slOkam is housed in the words : "TantharuL Vaachakam" ( the UpadEsam
performed out of the unique Mercy of the Lord).

(39) The Flood of the Lord's KaruNai (Compassion)
This Paasuram is also from the Rahasya Thraya ChuLakam: Charama slOkAdhikAram.

Our AchAryas have concluded that the UpAyam is the dominant theme of
all the three rahasyams and instructed us on their conclusion . They are
extremely knowledgabale about the difficult-to-practise Bhakthi yOgam and
the easy-to-practise Prapathti yOgam that readily assures Moksham . Our
AchAryAs, who shine with the power of Jn~Anam , VairAgyam and anushtAnam
have blessed us and through the power of that anugraham , EmperumAn has
granted us Moksham and cut asunder down to the root all SamsAric bonds.

Amrutha Ranjani Commentary is concluded .

These were contributed by Sri Satakopan swami as part of his ongoing efforts to offer RatnAngi to Sri Devanatha perumal at Thiruvahendrapuram, the divya desam where swami desika lived for long years.Your participation in this kaimkaryam will be appreciated even if it is a small donation. Please send a note to him an email: