Amrutha SvAdhini covers excerpts/ summaries of ChillaRai Rahasyam paasurams from Saara Saaram to  MunivAhana bhOgam .

Scope of Amrutha SvAdhini
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The brief summary of the topic of coverage of Amrutha SvAdhini  can be stated as :  The esoteric meaning s of the the three rahasyams, SaraNAgathy particulars relating to SrImath RaamAyaNam  ( KaakAsura , VibhIshaNa SaraNAgathys) , the meanings of  SrI VarAha Charama slOkam ,   the Vaibhavam of Anjali mudhrA ,  the glory of BhaashyakAra  and the essence of  AmalanAthi PirAn of  ThiruppAna AazhwAr.

Coverage of Individual ChillaRai Rahasyams
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From the First to the Sixth Paasuram , the ThirumanthirAdhikAram of the ChillaRai  rahasyam of Saara Saaram is covered . Prabhandha Paasurams ( 7-9 ) deal with DhvyAdhikAram of Saara Saaram. Paasurams 10-12 cover the esoteric meanings of Charama SlOkam . The next two Paasurmas ( 13-14) focus on the summary of the meanings of the Three Rahasyams and our most merciful AchAryA's anugrahams in initiating us on these Kula dhanams  .

Paasurams 15-19 elaborate on the ChillaRai rahasyam of Abhaya PradhAna Saaram. The next four slOkams (20-23) cover the subtle meanings of VarAha Charama slOkam . The 24th slOkam breifly touches on the greatness of the Anjali Mudhra and its impact on our Lord.

Paasurams 25-27 illustrates selected concepts outlined in PradhAna Sathakam , where Swamy  Desikan clarifies
for us the core doctrines of our SampradhAyam and helps us to get a firm grip on them.adiyEn has covered the entire PradhAna Sathakam in Saranagathy web site few years ago (  http://www.srivaishnava.org/sgati )/1998-2000 issues.

Pasurams 28-30 deal with the SrI sookthi of UpakAra Sangraham , where the Lord's countless help to us
are saluted.

The 31st paasuram of   Amrutha SvAdhini provides the essence of ChillaRai rahasyam revered as Saara Saaram .

The three Paasurams (32-34) touch upon the topics taken up for discussion by Swamy  Desikan in his
magnificent SrI Sookthi of VirOdha ParihAram.

The final three Pasurams of Amrutha SvAdhini are associated with the ChillaRai Rahasyam of Muni Vaahana
BhOgam linked to the nishtai of ThiruppANa AazhwAr.

In the course of the next Few days , we should be blessed to study the individual Paasurams of the Prabhandham of
Amrutha SvAdhini through  the RathnAngi Kaimkaryam related postings.

May Swamy  Dsikan's paripoorNa anugraham be with us during this study !

96th Paasuram:  The Purpose of Life
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Our AchAryAs out of their DayA for us made it possible for us to learn within our life time the three rahsyams with their meanings for our salvation . These AchAryAs , who are celebrated by the world performed upadEsams on these three rahasyams ( AshtAksharam , Dvyam and Charama slOkam ) in the most effective manner for us to retain those meanings and enjoy them as well as benefit from them.

The key passage of this paasuram is : " Desikar kaalam kazhivathan munnam  karutthu uRak-kaNDidavE nammai vaitthanar" ( Our AchAryas before the end of our days positioned us to comprehend clearly the three rahasyams with their quintessential meanings ).

Swamy  Desikan comments that AshtAksharam (Thirumanthiram) teaches about our Svaroopam to permit us to practise Prapatthi through Dhvaya manthram. Both manthrams  are like the root and branch of the same tree (Moolam KiLai yena onRu iraNDu aana). The third rahsyam is the Lord's Charama slOkam , which without
help of any thing else points out  the unfailing  means for Moksham and recommeds that upAyam for securing Moksham.Since the Charama slOkam does not seek anything else for its empowerment , it is saluted in this Paasuram as a matchless rahasyam without equal or superior ( mEl onRu ilai yena ninRa av-Vithtahan tann urai).

This is the first Paasuram on the chillaRai rahasyam of Saara Saaram . Swamy  Desikan gave this name of "Saara Saaram " since it deals with the essence of the three most essential subjects to be learned by us from our AchAryAs during our life time on His earth.

97) Thirumanthiram: the meaning of PraNavam
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SarvEswaran is the Prime Cause for all things . He is the Protector of all. He is never separated from His divine consort. Jeevan (ChEthanam ) is of the intrinsic form of  Jn~Anam (Jn~Ana  Svaroopan ). ChEthanam has Jn~Anam as his attribute ( Dharma bhUtha Jn~Anam) . ChEthanam is distinctly different from the AchEthanams ( insentients). As the Jeevan , chEthanam is totally dependent on the Lord as its unconditional Master .
ChEthanam is His adiyavan (liege). ChEthanam is priveleged to be the servant of the Lord's dAsAs ( BhagavathAs) as well . ChEthanam is not the servant of any one or anything else. This is the essential meaning
of PraNavam , which is comparable to the chariot of Arjuna.This is the essence of the meaning  of PraNavam pointed out by the Upanishads (VedAnthams).

The comparsion of PraNavam with Arjunan's chariot is made since in that chariot , the Lord (KrishNa ) sat in the front as akAra Svaroopan / Master  and Arjuna, the jeevan (MakAra svaroopan/servant of the Lord ) sat behind . In PraNavam , akAram is in the front and  makAram follows behind similar to KrishNA's and ArjunA's respective positions in that chariot of  Arjuna.

The key passage of this paasuram is: " NaaraNanukku nAnn adiyEn---aRivAhi aRivathumAy aRu nAnku anRi seer aNintha sudar pOla thihazhnthu ninREn " ( I the Jeevan is the bonded servant of the Lord -- adiyEn , who is of the form of Jn~Anam and who understands the rest with Dharma BhUtha Jn~Anam stand radiant and apart(distinctly different ) form the rest of the 24 tatthvams defining the insentients .

98) Thirumanthiram: The Meaning of Nama: Sabdham
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SrIman NaarAyaNan assured me that He will cut asunder the bonds of SamsAram and grant me Moksham through His Charama slOkam.Out of His vAthsalyam for me , He made me the servant of His BhAgavathAs. Due to the power of His grace , He kindled my desire to perform Prapatthi at His sacred feet . He destroyed my ahankArams and MamakArams  ( Yaan yenathu yenpathu onRu illai) and made me free from the concepts of "Me and Mine". What can I do (as the totally dependent one on this Lord ) without His grace ?

The first line of this Paasuram reveals the banishment of ahankAra-mamakArams and the Jeevan's lack of
independence ( absence of Svatantram ). The second line reveals the Lord's anugraham that made the Jeevan become subservient to the Lord's BhAgavathAs (TannadiyArkku yennai aatpaduthhi) .The third line refers to the SaraNAgathy UpAya anushtAnam for Moksham and other meanings for the Nama: sabdham . The paasuram concludes with " Avanai allAl seyvathu yenn ?" ( What is that I cando without our Lord and His grace ?).

99) Thirumanthiram : The Meaning of NaarAyaNa Sabdham
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Our Lord accompanied by His Divine Consort  is understood through the NaarAyaNa Sabdham as the ocean of Daya  , as the embodiment of auspiciousness ,  as the Creator , Protector and Master of all , as one filled with blemishless guNams , as the ultimate way (ParamAm Gathi) , and as the one who is realted to us in every way ( Sarva Vidha Bhandhu ). This then is the brief meaning of the NaarAyaNa Sabdham .

100) Thirumanthiram: The Meaning of the Chathruthi over NaarAyaNa Sabdham
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The significance of the fourth case over NaarAyaNa Sabdham is explained here.
 
SrIman NaarAyaNan destroys the PuNya and Paapa KarmAs of the Jeevan that has observed the upAyam of Prapatthi . Next , He lifts up the Jeevan from the body , which was the hindrance to Moksham and releases the Jeevan via the Brahma Naadi and lands that Jeevan at His Supreme abode via the pathof light (archirAdhi mArgam). He blesses the jeevan with the guNAs , which were hidden until then due to Karma sambhnadham. Even if the Jeevan is reluctant to recieve His grace , our Lord holds it tightly with His benovolent grace and joins it
to the assembly (ghOshti) of the eternally liberated Jeevans (nithya sooris) so that the liberated jeevan can enjoy paripoorNa BrahmAnandham at SrI Vaikuntam .This then  is the meaning of the Chathurthi vibhakthi (Fourth case ) over the NaarAyaNa Sabdham.

101) The unified meaning (ThiraNDa PoruL ) of Thirumanthiram
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Through PraNavam , we understood with joy about our (the Jn~Ana Svaroopa Jeevan's)  permanent and unalterable realtionship (niruphAdhika sEshathvam) of being the eternal servant of the Lord  .

Through the Nama: sabdham , we understood (1) the removal of ahankAra- MamakArams (2) the observance of SaraNAgathy upAyam (3) the removal of the thought about us (the Jeevan)  being independent and (4) becoming  he servant of the Lord's BhAgavathAs.

Through the NaarAyaNa  Sabdham , we ( the Jeevans ) understood the anantha KalyANa guNams of the Lord such as His role as the Protector of all and being our Sakala Vidha Bhanthu .  Finally , through the Fourth case over NaarAyaNa Sabdham ( the aaya sabdham) , we understood the destruction of SamsAric afflictions ,
the holding of the Lord's feet on our heads and joining the assembly of Nithyasooris to enjoy total bliss at Sri Vaikuntam .