DARSANAM

taic[mf
5/14/2009
Sravana Samithi, Muscat
The ultimate object of Moksha anandam is Bhagavath kainkrayam and if it is combined
with Acharya kainkaryam, it will be like honey on akkararkani ! Many a time I have
wondered as to why Swami Desikan had singled out Gajendra„s call to Sriman
Narayana when He invoked Him to save Him from this Samsara(!!). Due to my
ignorance I had come to believe that Gajendra was in physical pain and wanted help
from Aadi moolam to save him from the clutches of the Crocodile. But there was a
lingering doubt on my belief that Swami Desikan would not have cited Gajendra as an
example when He wrote “Anjal Anjal …….” without a deeper message. It appears that
I have the answer now after so many years of wandering in the wilderness. In
adeyen‟s view the only thing that a prapappan should fear ( if at all) is the opportunity
he will let go if after shedding this shareera, he does not get
Bhavath Kainkarya praapthi. We have spent so
many Janmas to attain this sri vaishnanava birth
and having the supreme knowledge of
essence of this life can we afford to waste
it? I am reminded of Kurukoor Nambhi,
who wonders how he was able to “dodge”
the several avataras that Lord took in
this earth and manage to be reborn!!!
The Azwaar wonders how He escaped
thiruvikrama‟s feet when He traversed
this universe as even a passing
sparsham would have ensured His place
in Vaikuntam.
Coming back to Gajandra‟s call to the Lord,
the actual reason for His anguish was not to
save Himself, but the denial of offering flower
( thaamarai) to the Lord . Bhagavath kainkrayam
for an Elephant was limited and even this was being
blocked by the crocodile. Gajendra knew the purpose of His
birth and what he would be doing when he departed from this world.He did not want
the kainkrayam to be hindered even for a moment. This is what we should learn from
this Charirtaram. One may wonder how one can start this process when we are living
in this samsara. The answer can be found in Swami Namzwaar paasuram that starts
with Ozhiivil Kaalam ellam …… The important point to note is the words “vazvilla
adimai seyya vendum”. In adeyen‟s view, the Bhagavath kainkaryam should be
continuous with no break in this Janma and also after we depart all the way till
Vainkuntam and in Vaikuntam. Gajendra knew that when he departed Achuthta in the
form of Varaha perumaal would ensure His journey to Vaikutam. That was not his
worry. The obstacle of his kainkrayam in this samsara was his anguish. Swami Desikan
has thus reiterated the following by referring to Gajendra :
Darsanam, Vaikasi 2009
2
The jeevatamas ultimate goal
The viraha or anguish one should feel when Kainkaraya praapti is denied. When we are
in this world the Bhagavath Kainkrayam is kainkaraym to Archai. Therefore Archai is as
important as Vaikunta Nathan. ( In fact Swami Namazwaar says that in Archai He is so
patient and puts up with much of our abhacharam, he wonders if Vaikunta Nathan will
be so generous !!). To expound the
importance of Archai, Sriman Narayana
had blessed this world with the Avatara of
kaliyan whose anubhvam of the Archai is
unparralled
In this context, adeyen should express the
gratitude of the archakar and vaideha
goshti who, despite other professions
available, have chosen to do Bhagavath
kainkarayam but for which we would have
not so many temples. While there may be
differing in my opinions on this subject, let
us for one moment look at the positive side
of these swamis who work tirelessly
(without a holiday) to serve the Lord so
that Sevarthis like us who make a fleeting
visit can have darshan of the Lord. We equate the prapannas in vaikuntam who do
kainkaryam to the Lord, but when it comes to archakars who do kainkrayam to Archai
(which is equal to Vaikunta nathan :: pl recollect what Swami Desikan said about his
Vaikunta vasi naa me abhilasha:) we don‟t think much of it .
Let us all look at the entire vaideeha goshti in different light and that itself will be
pleasing to the Lord
Vazga pallandu Kukoor Nambhi
Vazga pallandu Kaliyan
Vazga pallandu Thoopul Pillai
Nangainallur Venkatesan

Sri Desika Vandana

iXarsaa hirdasaanaaM pdrxaaM yaao dQaar gauÉvaya-: .

duirtinavat-nadxaa t%pdrxaa tu mama iXaraorxaa .. 110
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patrAXk^q t[f t^lyalf tagfkiy
EvtanftKRvafyaf. `^[tfTvitma[ papgfk^qy<mf
Epakfkvlfl `vrT patrAXkqf 'mT t^lyi[f
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Darsanam, Vaikasi 2009
3
 (continuing from Part-3)
We have so far examined 3 very good reasons to celebrate the memory of Swami
Venkatanathan on his 'tirunakshatram': (1) he was "kavi-kEsari" (2) he was "tArkika-
simham" and (3) he was a "kalyaNa guna-shAlin". But are these reasons really good
enough?

Not all of us in this world possess a sense of poetics or the ability to appreciate fine
poetry. Many of us know little or no Sanskrit, Tamil or ManipravAlam. So, perhaps we
lack real ability to enjoy the works of the "kavi-kEsari". Similarly, not all of us in this

world possess a philosophic bent of mind. We may really have no patience at all for
the beauties of philosophical reasoning or the inclination to plumb its depths. What is
the point then of forcing ourselves to commemorate a "tArkika-simham" who lived
centuries ago? And again, even if Swami Venkatanathan had been a person of
extraordinary qualities -- a "kalyANa-guna-shALin" -- if his great compassion is not
seen or felt by us to touch our present lives directly or, we are otherwise unaffected by
his great human qualities, then too we may be tempted to ask, "What is the present
importance of observing the 'tirunakshatram' of such a man who lived so many, many
years ago?".
The answer lies in the 4th and most important reason stated at right at the beginning
viz., that Swami Venkatanathan was above all else a "vedAntAchArya" or a "vEdAnta-

Darsanam, Vaikasi 2009

4
guru" ("srimathE vEnkatEshAya vEdAnta-guravE namah"). If as "tArkika-simham" or
"kavi-kEsari" Desikan does not inspire great homage to his memory, his status as
Vedantic guru most certainly and emphatically does.
Why?
Because as a "vEdAnta-guru" Desikan showed his followers, both in his times and in
posterity, the true "Art of Living". Desikan, in both practice and precept, showed men
how one ought to lead life and what purpose is to be achieved by human existence. He
threw new light upon the pathway of Vedanta, illumining a wonderful 'vEdAnta-mArgA'
in a way never before accomplished by other great "mArga-darshi-s". And most
important of all, the "Art of Living" that Desikan showed was a pathway that could be
followed by one and all ... not only those who could appreciate "kavi" or grasp
"tarkam" but even ordinary people with ordinary minds and hearts.

One of the greatest pathways of Vedanta that Desikan showed us is available in a

short work of his called "parama-pada-sOpAnam". It is a magnificent work wherein he
set out in a cogent and easily comprehensible manner his view of the Art of Living.

(to be continued)
dAsan,
Sudarshan

SrI:
SrImathE Nigamantha Mahadesikaya namah:
SrImAn venkatanAthAryaH kavitArkika kesarI |
vedAntAcArya-varyo me sannidhattAm sadA hRdi ||

May the glorious Venkatanatha, the greatest of teachers of Vedanta, and the lion
among poets and debaters, reside forever in my heart?

Dearest Srivaishnavas,

Let us look at the amazing list now: Take a breath and read. It takes few long minutes
to read even the list- Only an avatar could do it- is imminent.

Darsanam, Vaikasi 2009

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SthOthra granthas Tamil Prabandams
Hayagriva stOtram amrutha ranjani
dasaavataara stOtram adhikAra sangraham
Bhagavath dhyaana sOpAnam amrutha swAdhini
dayA sathakam paramapada sOpAnam
abheethi sthavam paramatha bhangam
vairAgya panchakam mei viradha mAnmiyam
Devanaayaka panchAsath adaikkalappatthu
Gopala vimsathy artha panchakam
SrI Sthuthi SrI vaishNava dinasari
BhU sththi Thirucchinna maalai
GodhA sthuthi panniru nAmam
nyAsa dhasakam thiru manthiracchurukku
nyAsa vimsathy dwayachurukku
nyAsa thilakam charama sloka cchurukku
saraNAgathi DIpikA Gitaartha sangraham
Achutha sayayam mummaNikkOvai
(achutha sathakam) nava maNi mAlai
varadarAja panchAsath pandhu (lost)
ashtabhujaashtakam kazhal (lost)
kAmAsikaashtakam ammAnai (lost)
vEgAsEthu sthOthram oosal (lost)
paramartha sththi Esal (lost)
dhEhaleesa sththi Prabandha sAram
Raguveera Gadyuam AhAra niyamam.
(mahA veera vaibhavam)
sudarsanaashtakam KAvya grantas
shodasAyudha stOtram hamsa sandesam
Garuda dhaNdakam subhAshita nIvi
Garuda panchAsath yAdhavAbyudayam
yatirAja sapthati pAdukA sahasram (1008 verses)

Darsanam, Vaikasi 2009

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 VedAnta granthas Rahasya granthas
mImAmsA pAdukA
sEsvara mImAmsa sampradAya parisuddhi
satha dhUshaNi tatva-padhavi
adhikaraNa sArAvaLi rahasya padhavi
tatva tIkA tatva navanItham
nyAya parisuddhi rahasya navanItham
nyAya siddhAnjanam tatva mAtruka
tatvamuktha kalApam rahasya mAtruka
nikshepa rakshA tatva sandEsam
sachcharitra rakshA rahasya sandEsam
srI pAncharAthra rakshA rahasya sandEsa vivaraNam
vAditraya kandanam tatva rathnAvaLi
dramidOpanishad tAtparya rathnAvaLi tatva rathnAvali pratipAdya
dramidOpanishad sAram sangraham
rahasya rathnAvaLi
BhAshya granthas rahasya rathnAvaLi hrudayam
tatva traya suLakam
(Commentaries) rahasya traya suLakam
abhaya pradAna sAram
chatus slokI Bhashyam rahasya sikAmaNi
SthOthra rathna Bhashyam anjali vaibhavam
Rahasya rakshA pradhAna satakam
GitArtha sangraha rakshA upakAra sangraham
tAtparya chandrikA sAra sangraham
IsAvAsyOpanishad BhAshyam munivAhana bhogam
sarvArtha siddhi madurakavi hrudayam (lost)
adhikaraNa dharpaNam (lost) paramapada sOpAnam
paramatha bhangam
nAtaka grantam hasthigiri mAhAthmyam
SrImath Rahasya Traya Saram
(Drama) (MAGNUM OPUS)
SarA sAram
Sankalpa SooryOdhayam VirOdha parihAram
NigamaparimaLam (lost)
anushtAna grantams Tirumudiadaivu (lost)
Bhagavath-AarAdhana vidhi

Even to read the above list will take so much time. Swamy alone can compose so
many works in one lifetime. When we see /enjoy / recite these works individually, we
will realize that what sweetness, depths, literary values, rhythms, grammars, variety of
Darsanam, Vaikasi 2009
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meanings they contain! How true are those words and fully in accordance with Sri
Ramanuja‟s works and Vedas and saasthrAs! We will have to read to believe it!
Swamy Desikan ThiruvadigaLE SaraNam
Regards
Namo narayana
dAsan

kavi-tArkika-simhAya kalyANa-guNa-SAline |
Srimate venkateSAya vedAntagurave namaH ||
Salutations to Sri Venkatesa, in whom all perfections reside, who is the teacher of
Vedanta and the lion among poets and debaters

10. The Life of a prapanna:

The main purpose to which a prapanna should devote his life in this world is to do two
things: a) to serve Him without any desire for benefit; and b) to help other cetana-s
by guiding them
towards realizing
Him. In a sense, this
second item is one
way of serving Him,
and He keeps the
prapanna in this
world without taking
him right away to
SrIvaikunTham just
so the prapanna can
devote his time to
The Ariel view of Devanatha swami temple, Tiruvahindra puram this purpose in this
world (61). This
service of the prapanna serves as the bridge which the cetana-s can use to cross the
ocean of samsAra (62).

Darsanam, Vaikasi 2009

8
The prapanna is assured of moksham at the end of his/her life. In the interim, the
prapanna accepts the pains and pleasures in the rest of this life as an expiation of the
accumulated karma-s. Because of this, the prapanna does not have any fear of death,
and looks at death as a bosom-friend visiting his home and welcomes death when it
arrives, whole-heartedly (63).

Seeing the aj~nAna or darkness in this world, the prapanna does service to the Lord
and to this world by lighting the torch of brahmaj~nAna and passing it on to deserving
Sishya-s. When this service is performed by the prapanna, bhagavAn considers the
prapanna's life's objective to have been accomplished, and takes the prapanna to His
abode of SrIvaikunTham (64). Here the prapanna joins the goshTi of garuDa,
AdiSesha, and vishvaksena, and has uninterrupted bhagavad-anubhavam while having
all the bhoga-s equivalent to bhagavAn Himself (65).

11. The Greatness of prapatti and prapanna-s:

Gaya - Vishnu Padam

Bhakti and prapatti are the two means to attain moksham. Of these, bhakti yoga
requires the j~nAna and the Sakti to perform the j~nAna yoga and the karma yoga,
practicing which alone one will get the maturity to undertake the bhakti yoga.
Knowing the uncertainty and the delay associated with this means for attaining
moksha, people who probably had the required j~nAna and Sakti to undertake bhakti
mArgam, still discard this as their preferred means for seeking moksham, and instead
perform prapatti at bhagavAn's Feet and attain moksham without delay and with
certainty (66).

The veda-s declare that human life-form is subservient to the deva-s, and is meant to
toil to please the deva-s. But while the human being who performs prapatti is assured
Darsanam, Vaikasi 2009
9
of attaining moksham, the likes of indra who are superior to the human life-form by
their position are still accumulating karma-phalam and are thus going to go through
the cycle of birth and re-birth. These deva-s who had this human being as their
servant, all of a sudden come and prostrate in front of this prapanna and worship him.
The prapanna thus becomes the object of worship of the deva-s not only after they
reach SrIvaikunTham but in
this world as well (67).

12. The a'nga-s of

prapatti:

These have been covered a

few times before
(SaraNAgati dIpikA Slokam
27; nyAsa vimSati 18;
nyAsa daSakam 2, 10;
etc.). The prapanna in
Swami Desikan finds
expression in Sloka-s 74 to
84. He submits to Lord
Devanayaka that he is
realizing that all the yAga-s
and other kAmya karma-s
that he has undertaken and
continues to undertake are powerless to yield the ultimate benefit, and that His Mercy
alone can retrieve him from the heaps of sins that he is committing all his life (74 to
80). He submits to the Lord the complete responsibility for his protection (81).

13. The Importance of practices such as nAma samkIrtanam:

The most important first step for the darkness in our mind to disappear and for us to
turn to Him for surrender, is bhagavAn's kaTaksham and anugraham itself (68).
Simple practices such as nAma samkIrtanam (chanting bhagavAn's name sincerely) will
lead to deep-rooted devotion to Him over time. These practices will remove the
darkness in our
mind, will rejuvenate the soul so that we devote ourselves to His service, and with His
kaTaksham we will attain moksham. Thus the nAma samkIrtanam will serve as the
strong root on which the tree of moksham will grow and rest. The nectar of nAma
samkIrtanam has untold other benefits (69).

14. The Importance of karma (Actions) Done Without Desire For Fruits:

Swami Desikan has emphasized the essence of karma yoga in Slokam 70, as described
in SrImad bhagavad gItA (2.40 and 6.40). Any work that is done with the ultimate
Darsanam, Vaikasi 2009
10
benefit dedicated to Him and with no expectation of benefit from this action, will
always lead to ultimate release from the bondage of samsAra. It is immaterial how
small this effort is, or how incomplete it is. There is no sin or other negative effect
even if this act is discontinued in the middle for any reason. This is conveyed to us by
Lord kr*shNa through Sloka 2.40 in the gItA –
nehAbhikrama nASo'sti pratyavAyo na vidyate |
svalpamapyasya dharmasya trAyate mahato bhayAt ||
and also in Slokam 6.40 –
pArtha naiveha nAmutra vinASastasya vidyate |
na hi kalyANakRt kaScit durgatim tAta gacchati ||

15. Swami Desikan on anya-devatA worship:

Swami Desikan reiterates the simple reason

why anya-devatA worship is unnecessary for
those who seek any benefit at all in life, and
why it does not make sense for one who is
interested in moksha and nothing else, in
Sloka-s 71 and 72. All the other gods get
their power to bestow their devotee's wishes
only by the Grace of SrIman nArAyaNa,
through the power that He bestows on them.
They can smile on their devotees only if He
smiles on them. Without His Will, they don't
have any power. And then at best they can
bestow some small benefits compared to the
ultimate benefit that He alone can give, viz.
moksha. This being the case, one can
worship bhagavAn directly and get anything
one desires, instead of worshiping all the
itara-devatA-s who are in between Him and
us.

Swami Desikan in Yanai Vahanam,

Tiruvahindrapuram
There is an even more important reason why
one who is interested in moksha and nothing
else should only worship SrIman nArAyaNa and no one else. This has to do with a
prapanna not even desiring any of the benefits that the anya-devatA-s can bestow on
them. So the anya-devatA-s have nothing to give to the prapanna even if they are
extremely pleased (itara tridaSAh prasannAh kim hitam karishyanti? - 72). Given that
the only benefit that is sought by a prapanna is moksha and no other benefit, the only
logical conclusion is that there is no other worship except that of SrIman nArAyaNa
that makes any sense.

Darsanam, Vaikasi 2009

11
There are two gems that we have come across before, where Swami Desikan has
conveyed the same idea, viz. nothing moves without His Will, through beautiful
rhyming poetry. These are: 1. in kAmAsikAshTakam Slokam 8 –
tvayi rakshati rakshakaih kimanyaih , tvayi cArakshati
rakshakaih kimanyaih; and
2. tvayi pravr*tte mama kim prayAsaih,
tvayyapravr*tte mam kim prayAsaih.
Similar rhythmic poetry is what we see in the current Slokam also - aprasAde
aprasannAh, tava prasAde dAsasatya prasannAh (71).

To be continued...

dAsan kRshNamAcAryan
(one more to article on this stotra)

FIRST DAY: Reached early morning at Ahmedabad at 5 am(overnight flight from

Muscat to Amd by IA) and checked into a hotel
near old Ahmedabad and got ready to visit
the day‟s schedule (1) DAKORE DWARAKA
TEMPLE by 8 am. We had sufficient
prasadam with us for the entire day like idly,
pulihodhirai, curd rice, pickle, and plenty of
chapattis for the entire dwaraka trip. We had
our idly breakfast in our hotel room itself and
booked ourselves into a cab for an entire day
for Rs. 1500. We started our trip to DAKORE
DWARAKA AT 8.45 AM AND REACHED THERE
AT 10.30 AM.

(1) DAKORE DWARAKA:[a] The original

deity of Lord Sri Krishna is here.This is
between Ahmedabad and
Mehmadabad(60kms from Nadiad or 100kms
from Amd airport) built in 18th century. The
Lord mentioned in Nalaira Divya Prabandam is not be found now. There is an
interesting story behind it about the present deity. There lived a great devotee of the
Lord Sri Krishna near Ahmedabad. Every year,he used to visit Dwaraka in a bullock

Darsanam, Vaikasi 2009

12
cart, which would take six months for him to reach Dwaraka. He used to carry tulasi
plant along with other offerings in his bullock cart. Lord became very much pleased
with his devotion. As the devotee was getting old, it became very difficult for him to go
to Dwaraka. Sensing the devotees plight, once when the devotee was offering bhog to
the Lord Sri Krishna, the Lord ordered the devotee to take HIM to his house saying
that there was no other sincere bhakta and that HE did not wish to stay here. Due to
Lord‟s own will and sankalpam, the temple doors opened in the midnight and the Lord
got HIMSELF placed in the bullock cart and drove the cart within a span for 3 to 4
hrs(usually it took six months )reached the present place called DAKORE DWARAKA
along with the old devotee.( Lord driving the cart picture is seen in all the sign boards
at Dakore Dwaraka) The people of Dwaraka were shocked to see the idol missing.
When they found out that the deity is with that old devotee, the people started
abusing him. At that time, an asariri was heared by everyone which clearly said that
whoever offers gold equal to the weight of the Lord Sri Krishna, could take the deity.
The residents of Dwaraka accumulated all their wealth and placed it in the
Tulabhaaram but the weight was not equal, until the “NOSE RING” was placed by the
wife of the old sincere devotee. Since the people abused the devotee as
DAAKU(THIEF) as the deity was bought by the old devotee, the place became to be
known as DOKORE DWARAKA. In
Gujarat, people call this
Perumal Sri Krishna as
RANCHORE RAYA. Ranchor
means , one who fled from his
original place. We can see the
TULABAARAM INSIDE THE
TEMPLE.

Later the people of Dwaraka

repented for their misbehavior
and surrendered unto the
lotus feet of the Lord. The
Lord Sri Krishna, ordered them to
make another deity and said that
they should not open the room in which the deity was kept for six months. The people
of Dwaraka made a deity similar to the original one and kept in a room and locked it.
But out of curiosity , they opened the door before the completion of six months. At this
, an asariri said that since they did not obey the instruction of the Lord Sri Krishna, the
eyes of the deity shall remain closed. Hence the present deity is seen with the eyes
closed.( but remember the Lord does not require eyes like us to see). But the Lord is
well decorated everyday as SINKARA(ALANKAARAM) by the people like POORINIMA
SINKARA, JANMASHTAMI SINKARA, DIWALI SINKARA ETC. .The Lord changes HIS
dress four times daily as HE is the King of Dwaraka and is been fanned all the time by
the devotees as it is very hot in summer and HE wears winter clothes in winter. Every
day HE takes four times Aarthi and bhog every 45 minutes or 17 times daily. The Lord

Darsanam, Vaikasi 2009

13
is seen here holding SANKU,CHAKRAM AND PADMAM and is decorated very colourfully
and very attractive to the eyes of the devotees. The Lord is seen with HIS consorts
Rukmini, Satyabhama and other mahashis. No Radha Rani can be found here as in UP
(like Brindavan, Mathura-Radha is only at Uttar Pradesh as she never came to Dwaraka
to meet HIM).
[b] The changing of flag which flies on top of the temple is an important event here.
Everyday, the flag is changed. The number of times, the flag gets changed depends
upon the number of devotees who offer to hoist the flag as a sacrifice to the Lord Sri
Krishna. But daily the saffron coloured flag gets changed. If we wish to do this
kainkaryam, we can avail this opportunity
by paying in advance Rs. 500 to Rs.1000
approximately.
[c] By 11 am we came out of the temple.(
no camera is allowed inside the temple
and also be aware of the pundits). Then
we were told by the local people to see a
special NEEM TREE USED BY our SRI
KRISHNA TO BRUSH HIS TEETH. It is
about 10 kms away from the temple of
Dakore Dwaraka. We were asked to taste
the Neem leaf from that particular tree.
To our surprise, the Neem leaves were
not at all bitter. They said that since our
Sri Krishna used this neem tree leaves for
brushing HID teeth, this particular neem
tree is not at all bitter. We paid our
humble respect to the tree and to our
Lord for his leela. Later we found a shady
place to unwind our packed lunch of Pulihodhirai and curd rice from muscat and the
taxi driver also had prasadam with us and reached the Ahmedabad city around 4pm.
[d] Using the same cab, we went to the famous SOUMYA NARAYAN TEMPLE IN
AHMEDABAD CALLED AKSHAYA DHAM and reached back to our hotel at 8.30 pm. As
my family took rest, Adiyen booked for the night bus to OKHA PORT,DWARAKA THAT
IS MAIN DWARAKA at Gandhi nagar bus stop, near satellite road. After finishing our
dinner with chappatis, we took the night bus to main Dwaraka the same day so as to
save time as it takes 12hrs from Ahmedabad to Dwaraka, Ohka port.( it is better to be
prepared with food items like this to save time as well as to avoid eating outside for
safe healthy journey).
With Lord Krishna‟s mercy, our first day trip to Dakore Dwaraka was a great success.
In the same way, we pleaded our Lord to be with us in the coming days too…….

Smt. Suchitra Rajan

Darsanam, Vaikasi 2009

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 More Photos of Kalyana Utsavam held in Muscat

Ubaya Nachiyar Purappadu

Kalyana Seer Varisai

Darsanam, Vaikasi 2009

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