SrI UpakAra Sangraham -- III (21)

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srI:

 

SrI UpakAra Sangraham - III (21)

--

CONCLUDING VERSES

----

In his inimitable style, SwAmi brings this beautiful work of his to conclusion

with a SlOka in Sanskrit and two verses in Tamil.

As people are busy with their own work to attend, they may not find time to

devote to a detailed study of our sampradaya literature to gain the basic

knowledge that would help them to lead a virtuous life. For their sake, SwAmi

Desikan has made it a practice of providing the message of his work in a Sloka

and/or a Tamil pAsuram at the beginning as well as at the end. If one studies

merely these verses, he will get an eye-sight into the message which Swami

Desikan conveys in the main text of his work. Those, who sincerely go through

the work in full, will be benefited if they memorize these SlOkas and the Tamil

pAsurams, so that the message of the main work will remain in their mind to

guide them in their daily chores.

We shall now study the Sloka:

ayamapyaparO mahOpakArah kalidOshAvila-cEtasAm narANAm /

karuNAjaladhih yadEsha dEvah prathayAmAsa mayA nijOpakArAn //

 

Meaning:

“karuNAjaladhih†– The ocean of compassion; “Esha dEvah†– This

Lord; “nijOpakArAn†– the favours done by Himself;

“kalidOshAvila-cEtasAm†– for the sake of the people whose mind has been

polluted by evils in the Kali yuga;

“mayA†– through me; “prathayAmAsa yat†– has presented; “ayam

api†– this also; “aparah†– another; “mahOpakArah†– big

favour.

In this SlOka, SwAmi Desikan says, “The Lord, Who is an ocean of compassion,

has done another major favour in presenting this work through him (SwAmi

Desikan) for the sake of the people whose mind has been polluted by the evils of

this Kali age.â€

Now, we take up the Tamil pAsurams:

thAn thanakkuth thannAlE thOnRi, thannOr

oLiyaNaikkum guNaththAlun thannaik kaNdu

than thanakkenRu aRiyAtha than guNaththaith

than guNaththAl thAniRaiyil thane kooTTi

oon maruththup pulan manam mAnAngkArangkaL

oru moolapirakruthi yanRi ninRa

nAn thanakkuth thAn thanakkenRu isaivu thantha

nAraNanai nAn-maRaiyAl nAn kaNdEnE.

 

Meaning:

“thAn†– I, the jIvAtma;

“thanakkuth thannAlE thOnRi†– itself appears to itself (as “Iâ€);

“than Or oLi aNaikkum guNaththAlun†– through the attributive knowledge

(dharma-bhootha-j~nAna), a glow of itself;

“thannaik kaNdu†– knowing one’s own self (jIvAtma);

“than thanakkenRu aRiyAtha†– not knowing about itself and that it is for

itself (being non-sentient);

“than guNaththai†– about the attributive knowledge;

“than guNaththAl†– by one’s own spiritual knowledge;

“than iRaiyil thane kooTTi†– himself paying his attention to the Lord;

“oon†– the fleshy body;

“maruththu†– the air of breath;

“pulan†– sense organs;

“manam†– mind;

“mAn†– the element known as mahAn;

“AngkArangkaLâ€â€”the entity known as ahangkAram;

“oru moolapirakruthi†– an entity known as moola-prakruti;

“anRi ninRa†– different from all these non-sentient objects;

“nAn†– I, the jIvaAtama;

“thanakku†– for Himself (the Lord of all);

“than thanakkenRu†– that He is the Lord of Himself;

“isaivu thantha†– making me to recognize;

“nAraNanai†– nArAyaNa;

“nAn-maRaiyAlâ€â€” through the four vEdas;

“nAn kaNdEnE.†– I realized.

Explanation: If the jIvaTma is to know a thing other than himself, has to know

through his attributive knowledge only. It is known as

‘dharma-bhoota-j~nAna’. As the self which has this attribute is also in the

form knowledge, he is known as ‘dharmi-bhoota-j~nAna’. For knowing his own

self, the JivaTma does not require of the help of the attributive knowledge. He

is aware of his soul by himself. This is known as ‘svayam prakAsam’ –

self-illumination. This self-knowing capacity is called ‘pratyagatvam’ –

individuality (which is the nearest meaning). The attributive knowledge is

inseparable from the individual self, just as the sun-light is inseparable from

the sun. Therefore, a jIvatma does not require the help of the attributive

knowledge for knowing his own self. However, to know that the jIvatma is

eternal, atomic in size etc., the assistance of the attributive knowledge is

necessary. This is our siddhAnta. This attributive

knowledge (dharma-bhoota-j~nAna) is non-sentient (acEta). The jIvAtma can

survive only if he uses his attributive knowledge for knowing the Lord. For

doing it, he requires to know about the tattvas (truths). Once he gets that

knowledge, he realizes that he is different from his body and he is a servant of

the Lord. Only though the study of the Upanishads, I (SwAmi Desikan) came to

know about the Lord, Who has graced me with this knowledge.

Now, we take up the second Tamil verse for study:

kazhiyAtha karuvinaiyil padintha nammaik

kAlam ithu enRorukAl kAval ceythu

pazhiyAtha nalvinaiyil padinthAr thALil

paNiviththup pAsangaL adaiya neekkic

cuzhiyAtha cevvazhiyil thuNaivarOdE

tholaiyAtha pErinbam thara mEl ERRi

azhiyAtha aruLAzhip perumAn ceyyum

anthamilA uthaviyellAm aLappAr ArE?

 

Meaning:

“kazhiyAtha karuvinaiyil padintha nammai†-- Us who are immersed in the

actions that result in endless births;

“kAlam ithu enRu†– thinking that this is the right time;

“orukAl kAval ceythu†– trying to save us at the ripe time;

“pazhiyAtha nalvinaiyil padinthAr thALil paNiviththu†-- prompting us

to bow at the feet of AchAryas who are established on the faultless path of

prapatti (surrender);

“pAsangaL adaiya neekki†– removing the bonds of karmas;

“tholaiyAtha pErinbam thara†– in order to give (us) the highest eternal

Bliss;

“cuzhiyAtha cevvazhiyil†– in the best arcirAdi path;

“thuNaivarOdE mEl ERRi†– uplifting (us) to Sri VaikuNTam under the

guidance (of AtivAhikas);

“azhiyAtha aruLAzhip perumAn ceyyum†-- the eternal and compassionate

Lord holding the Discus is doing;

“anthamilA uthaviyellAm†– all the endless favours:

“aLappAr ArE?†– Who can measure them? (None can, indeed.)

 

Explanation: The compassionate Lord, with a view to save us from indulging

ourselves further in the evil acts which result in our repeated births, makes us

to attain the feet of an Acharya at the ripe moment. Later, He involves us in

adopting the means for salvation, removes the bonds of actions totally, through

the guidance of AtivAhikas takes us on the arcirAdi path to the Paramapada, and

gives us the bliss of mOksha. Who is capable at all of quantifying these favours

the Lord does for us?

AtivAhikas are those who serve as the guides en route to Paramapada. They are

commanded by the Lord to guide the jIva proceeding to mOksha. The presiding

deity is known as amAnava.

Thus Ends SrI UpakAra Sangraham of SrI NigamAnta MahA Desikan

// SrImathE NigamAnta MahAdesikAya Namah //

---

 

// SrImathE Sri LakshmI Nrsimha Divya PadukA SEvaka SrIvaN SaTakOpa

SrI NArAyaNa Yatheendra MahAdEsikAya Namah //

// SrImathe SrIvaNsatakopa SrI Vedanta Desika

Yatheendra MahAdesikAya Namah //

// SrImathe AdhivaNsaTakopa Yatheendra MahAdesikAya namah //

// SrImathe NigamAntha MahAdesikAya Namah //

// SrImathe RAmAnujAya Namah //

// SrImathe SrI LakshmInrisimha Parabrahmane Namah //

----

 

[Concluding note: This work has been completed with the AchArya’s grace, which

was made available to adiyEn by the Lord’s upakAram. If there are mistakes,

they are due to the author’s avidya; if any credit, it should go to my AchArya

and through him to SrIman nArAyaNa, the Consort of SrI.

AdiyEn is grateful to all for bearing with me through out this series.]

 

dAsan

Anbil S.SrInivAsan

-----

 

 

 

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SrI:

 

Dear Sriman SrinivAsan Swamy :

 

This is a Subha dinam . it is delightful to know

that Kaimakrya Poorthy stage has been reached

without any vignam .

 

Hearty congratulations for bringing the coverage on UpAra

Sangraham to such a nice poorthy stage with the anugraham of

our Trayyantha Guru . It has been a feast . Thanks for patiently

explaining every word and sentence .This ebook or perhaps

a book based on it later will be most valuable reminder for

all Sri VaishNavAs about the Lord's MahOpakArams to us

all samsAris .

 

with best wishes and prayers for more Kaimkarya rasAnubhavam ,

Swamy Desikan ThiruvadigaLE SaraNam ,

Oppiliappan V.Sadagopan

 

-

" srinivasan sowmianarayanan " <vasans2004

<pvaradhan; <adiyen_anil; <krupa;

<malaseen; <JayaMD; <Oppiliappan >;

<RaamaBhakthi >;

Friday, April 04, 2008 7:15 AM

SrI UpakAra Sangraham -- III (21)

 

 

NOTE: Readers having difficulty in reading the text may need to change their

encoding to UTF-8.

-------------

srI:

 

SrI UpakAra Sangraham - III (21)

--

CONCLUDING VERSES

----

In his inimitable style, SwAmi brings this beautiful work of his to

conclusion with a SlOka in Sanskrit and two verses in Tamil.

As people are busy with their own work to attend, they may not find time to

devote to a detailed study of our sampradaya literature to gain the basic

knowledge that would help them to lead a virtuous life. For their sake,

SwAmi Desikan has made it a practice of providing the message of his work in

a Sloka and/or a Tamil pAsuram at the beginning as well as at the end. If

one studies merely these verses, he will get an eye-sight into the message

which Swami Desikan conveys in the main text of his work. Those, who

sincerely go through the work in full, will be benefited if they memorize

these SlOkas and the Tamil pAsurams, so that the message of the main work

will remain in their mind to guide them in their daily chores.

We shall now study the Sloka:

ayamapyaparO mahOpakArah kalidOshAvila-cEtasAm narANAm /

karuNAjaladhih yadEsha dEvah prathayAmAsa mayA nijOpakArAn //

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SrI:Dear Sri Sadagopan Mama:I just started composing a mail to Sriman Anbil Srinivasan and swa Mama'sDear Sri Srinivasan Swamin: On this Friday, I join Sri Sadagopan Mama in conveying my hearty congratulations in the kaimkaryam of completing Upakara sangraham. You did mahA paropaharam to Sri VaishNava community. With our best wishesSrimad Azhagiay Singar ThiruvadigaLe SaraNamdaSan Srinivasan-"Dr. Sadagopan" Friday, April 4, 2008 9:50 amRe: SrI UpakAra Sangraham -- III (21)vasans2004, pvaradhan, adiyen_anil, krupa, malaseen, JayaMD, Oppiliappan , RaamaBhakthi , > SrI:> > Dear Sriman SrinivAsan Swamy :> > This is a Subha dinam . it is delightful to know> that Kaimakrya Poorthy stage has been reached> without any vignam .> > Hearty congratulations for bringing the coverage on UpAra> Sangraham to such a nice poorthy stage with the anugraham of> our Trayyantha Guru . It has been a feast . Thanks for patiently> explaining every word and sentence .This ebook or perhaps> a book based on it later will be most valuable reminder for> all Sri VaishNavAs about the Lord's MahOpakArams to us> all samsAris .> > with best wishes and prayers for more Kaimkarya rasAnubhavam ,> Swamy Desikan ThiruvadigaLE SaraNam ,> Oppiliappan V.Sadagopan> > - > "srinivasan sowmianarayanan" > ; ; > ; > ; ; > ; > ; > Friday, April 04, 2008 7:15 AM> SrI UpakAra Sangraham -- III (21)> > > NOTE: Readers having difficulty in reading the text may need to > change their > encoding to UTF-8.> ------------- > srI:> > SrI UpakAra Sangraham - III (21)> -- > CONCLUDING VERSES> ---- > In his inimitable style, SwAmi brings this beautiful work of > his to > conclusion with a SlOka in Sanskrit and two verses in Tamil.> As people are busy with their own work to attend, they may not > find time to > devote to a detailed study of our sampradaya literature to gain > the basic > knowledge that would help them to lead a virtuous life. For > their sake, > SwAmi Desikan has made it a practice of providing the message of > his work in > a Sloka and/or a Tamil pAsuram at the beginning as well as at > the end. If > one studies merely these verses, he will get an eye-sight into > the message > which Swami Desikan conveys in the main text of his work. Those, > who > sincerely go through the work in full, will be benefited if they > memorize > these SlOkas and the Tamil pAsurams, so that the message of the > main work > will remain in their mind to guide them in their daily chores.> We shall now study the Sloka:> ayamapyaparO mahOpakArah kalidOshAvila-cEtasAm narANAm /> karuNAjaladhih yadEsha dEvah prathayAmAsa mayA nijOpakArAn //> > >