Swami Desikan’s AdhikaraSangraham: Sloka-9,10


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  1. 29 November 2021, Plava varusha, Karthikai -13, Monday ;
  2. SLOKA-9:

Our AchAryAs knowing fully well that life long learning of all vidhyAs up to 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 their 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.



SrIman NaarAyaNan gives svaroopam and sustenance to all sentient and insentient beings. He is the receiver 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 sentient are the unconditional and eternal servants(niruphAdhika
nithya daasAs) of our Lord and it is our destiny to perform nithya kaimkaryam to Him in SrI Vaikuntam.

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 sentient and insentient 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 receiving 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 (Second chapter of Srimath Rahasya Thraya Saaram) and is the doctrine that is unique to SrI VisishtAdhvaitha SiddhAntham.

Courtesy: Oppiliappan Koil Sri. V. Sadagopachariar

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