०२ सार-निष्कर्षाधिकारः
Saranishkarsbadhikara
CHAPTER - II
Saranishkarshadhikara (Determining the essentials to be imbibed)
After giving a general introduction to the work proposed to be written, the celebrated author describes in this section, what an aspirant should determine as the most essential thing to be followed. One has to choose the most essential object to be followed without wasting time and choose that which is most beneficial to him, after due deliberation. Knowledge is vast; time at our disposal is very little. Obstructions for gaining knowledge are many. A wise man should not waste his precious time in indulging in various learnings. He has to determine what is of supreme essence and follow it devotedly. So, in this section, Desika decides what is of utmost value to mankind and exhorts one to proceed on the path of sadhana placing that as his goal.
In the introductory verse, Desika analyses the different kinds of knowledge and declares that the wise adopt with stout efforts the supreme truths expounded in the Upanishads. The Vedas are expounding the supreme truths that are most beneficial to mankind. They are the well wishers of mankind. ‘HICLU Haut are I I
The vedas are impersonal. They are Parama Pramanas. They are infallible truths. Anything which is opposed to the teaching of the Vedas, is just like poison leading to disaster. ‘श्रुतिपथविपरीतं श्वेलकल्पम्’। The Vedas contain teachings that are required for all kinds of people for gaining different objects. It is just like a vast reservoir meant for different
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Essence of Srimad Rahasya raya Saram
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kinds of purposes # fase act:’. They contain truths that are required for all kinds of people for attaining different objects of life here and hereafter. What all is said in the Vedas is not required for all ytan 3441aela: Fiugatge i alan Hay day, slepe Panta:" I says the Gita.
The Veda contains teachings that are required for gaining different aspirations. So, a Mumukshu who yearns to attain the supreme Paramatman, should not entertain such parts in the Veda that are leading to the attainment of Aishwarya and Kaivalya. He has to seek the supreme teachings that are the essence of the nectar of the Upanishads.
‘प्रकृति पुरुष भोगप्रापकांशो न पथ्यः’
In this direction, the three mysterious viz. the Moolamanthra, Dwaya Manthra and Charama-sloka, are the quintessence of the teachings of the Upanishads and they are to be entertained with all effort and interest. A verse is quoted to emphasise this truth -
असारं अल्पसारं च सारं सारतरं त्यजेत् । भजेत् सारतमं शास्त्रे रत्नाकर इवामृतम् ॥
All those shasthras, that are beyond the Vedas, that do not admit the ultimate authority of the Veda or shastras that give a pervert interpretation of the Veda, are Asara. They must be totally discarded. The ‘Alpasara’ or ‘a little essence signifies the Poorva-Bhaga of the Veda, where different kinds of rites and karmas are prescribed as means of attainment of worldly benefits. This is also to be discarded as they are unhelpful to a Mumukshu. Those portions of the Veda thatSaranishkarshadhikara
teach means of attaining benefits in the ocher worlds may be ‘sara’ for some people, as they have other worldly benefits. But, for a wise man, even those benefits are not to be entertained because they are g:649, gift, gitaice, 364 and er and opposed to the bliss of true nature of the atman. So, even the so called ‘sara’ is futile to a Mumukshu. Now the ideal of self-realisation where the self will enjoy Kaivalya or aloofness of the nature of the Atman, may be examined. This may be called ‘Sara-thara’ and may be desirable for many, as this is greater than the preceding ideals. But yet, this also is not an object of attainment for people who are yearning for the infinite bliss of communion with Paramatman. Se even this ‘Sara-thara’ is not the ideal to the cherished.
Those texts that expound the nature of Paramatman, the attainment of Paramatman and the means of attaining that supreme Paramatman - THICH F7169, 944164 sulh and परमात्म प्राप्त्यपाय - are of utmost importance and they form the supreme essence of the Vedas. They are the ‘sarathama’ portions. Even amongst them, the three Rahasyas that enshrine the essence of the tattva, hita and purushartha, are the ‘sarathamal portions and they are to be entertained by all aspirants of liberation.
A wiseman should decide thus the quintessence of all shasthras and dedicate himself to the understanding of the three Rahasyas and this text expounds all the truths that are contained in the three Rahasyas.
बहुभ्यश्च महद्भ्यश्च शास्त्रेभ्यः मतिमानरः । सर्वतः सारमादद्यात् पुष्पेभ्य इव षट्पदः ॥ The meaning of this verse is that -
A mumukshu who wants to save himself from the clutches of samsara without delay, has to gather and devote himself to the most essential truths of these three mysteries ‘Rahasyatraya’ from all quarters; from all people; from all great shasthras - just like the bees that collect honey from all flowers.
It becomes established from all this enquiry that even from the Adhyathma Shastras that are ‘sarathama’ portions, a mumukshu should gather the most essential truths of these three Rahasyas. Desika expounds that the three Rahasyas enshrine the supreme essence of all vedic lore and a mumukshu ought to devote himself whole-heartedly to these three Rahasyas.
In the concluding verse in Tamil, Desika points out that the Acharyas of yore, imbibed the truths of these three mysteries and taught them to the line of their chosen disciples and this doctrine of ‘sarathama’ is valid and authoritative according to the unbroken tradition -
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The various disciplines of knowledge that are mastered by one in addition to what they have learnt, are all mere burdens. They will not be helpful for securing one’s liberation from bondage. Our celebrated masters have taught us precisely that the three great mysteries are the quintessence of all vedic wisdom by means of which we can save ourselves.
Thus, in this section, Desika has ascertained what a Mumukshu should entertain, study and practise for attaining spiritual perfection without delay. This is the Saranishkarsha
and practise for attaining