Experiencing Swamy Desika -- #101
Shrimate Shri Lakshmi Nrusimha Parabrahmane Namaha:
Shrimate Shri Seetha Ramachandra Parabrahmane Namaha:
Shrimate Shri Ramanujaya Namaha:
Shrimate Nigamantha Maha Desikaya Namaha:
Shrimate Shrivan Satagopa Shri Narayana Yateendra Mahadesikaya Namaha:
"SrimAn VenaktanAthArya: kavithArkika kEsarI!
VedAnthAchArya varyO mE sannidhatthAM sadhA hrudhi"!!
The next section is the phala Kanda. Utkramana Parva is the
first parva in phala Kanda. This is the next step to the
A chetana performs Bhakthi or Prapatti as a prAyaschittam
to the past karmas. These karmas are the reason for all
samsAra bandams. When he performs this prAyaschittam,
there are a lot of positive changes that take place in him.
He now wants to restrain from doing such karmas which
results in punya and pApA. He realises that his mind, words
and body has to be devoted only for Lord's kainkaryam. He
controls his mind from getting distracted. He gets himself
associated with bAgavatas and delinks himself from people who
are not devoted.
He desires to have paripoorna anubhavam of the Lord like the
nityasoories but is not successful. This failure makes him
feel that he is being immersed in ThiruppArkadal without
being able to drink milk because his mouth is tied!! His
heart melts on seeing his own plight. Each nAzhigai at night
moves like a kalpa. He does not sleep either in the morning
or at night. He acknowledges that but for the Lord it would
not be possible for him to escape this samsAram. With this
state of mind he prays to the Lord to destroy his agjnana
and sarira. The words spoken by him during Prapatti confirms
the start of his journey to Srivaikundam. All the Karmas and
attachments which were hindrances till now are destroyed
and he gets Moksha!!
The end of his stay in this world comes closer. The Yoga
sastras speak of the identifications that can be seen at the
end of a persons life time. Seeing these identifications
and realising that the day to reach Srivaikundam is getting
reduced, the person feels extremely happy.
There are certain rules (based on the time, place etc of death)
mentioned in the sastras based on which a persons state after
death is analysed.
1. A person who dies in UttarAyaNa, in sukla paksha, in the
morning, in a good stala, in good saguna, will reach a good
2. a person who dies in dakshiNAyana, krishna paksha, at night,
in a bad place, in a bad omen will have a bad gadhi.
However, these restrictions are not there for a Prapanna.
Swami Desika re-emphasises this in the 38th Sloka of
Saranagathy Deepika " savyAnyanyOrayanayOrnishi vAsarE vA ..."
To a Prapanna irrespective of the place or moment for bodily existence
to come to an end, it is auspicious. Without any hindrances and
without rebirth the Lord grants Moksha. The Lord does Sankalpa
during the time of Prapatti itself to destroy the Punya/ pApA's
done before Prapatti, and to prevent the punya/ pApA's done
unknowingly after Prapatti from sticking on to him. Those punyas and
pApA's get switched over to others during his time of death i.e., the
punyas and Papas of a Prapanna who is dying is transferred to his
friends and enemies respectively. This is because of their behaviour
At the time of death, there is a restriction that one has to remember
the Lord by his own efforts => only then there is palan. A prapanna
does not have any necessity to take efforts to remember Lord at that
state. During the time of death he lies unconscious like a wood or
a stone. The Lord makes him think of the Lord alone. His desire to
reach Srivaikundam does not reduce.
At this stage the Lord stands as a cause for the Jiva to be released
from the sarIram. Yama dootas do not come to take him.
The Lord combines the karmEndriyAs, GjnanEndriyAs and the manas.
This is combined with the prAna vAyu. This prAna vAyu is mixed
with the Jiva. This combination, in this sarIram mixes with a small
portion of pancha boodhas. All this combine with the antaryAmi
residing in the hrudayakamalam. The antaryAmi (Lord) relieves
one of the tiredness during release from the body.
So, our Lord does all these upakAras to us starting from taking the 10
IndriyAs .. to releasing the Jiva.. to making us relax from the tiredness..
To Prapannas, punyAtmas, Papi's and to everybody it is the same.
These will happen irrespective of whether a Jiva goes to Moksha,
Svarga or naraga.
In the body there are 101 nAdI's that branch from the heart.
If the Jiva is released from the 100 nAdI's, it goes to Svarga etc.
The Lord does not allow the Prapanna to enter into these 100 nAdI's.
The 101st nAdi, the brahma nAdi the edge of this is the door step
for Moksha. The Lord shows this in a way that a Prapanna understands.
The Lord makes it (IndriyAs, prAnavAyu combined with sookshmA sarIras
JivA) enter that nAdi. Later, from the hrudayakamala the Lord
takes the Jiva further. The Lord resides in this stoola sarIram and so it is
called as brahmapuram. In this stoola sarIra Brahmarantran is important.
The Final departure of the soul from the body is only by the grace of God
through the Brahma nAdi and the Brahmarandhra in the skull.
The Lord also makes him get hold of the sooriya kiranas as a hold
for the hand and then to go to Srivaikundam makes him take the
The above write up is based on "Rahasyartha Vivaranam" by
Shri RamadEsikachAriyar Swami and Shri D. Ramaswamy Ayyangar's
commentary on Swami Desika's Saranagathy Deepika.
"Kavi Taarkika Simhaaya Kalyaana guna SaalinE!
SrimatE VenkateshAya VedAnta Gurave nama !!"
...To be continued!
dEsikan tiruvaDigaLE SaraNam
Praveena nAmni Ramanuja dasi