Desika Sahasranama

Index

Divya Namas

(20)(PraNavam) AakshapAdhIya GoutamAya nama:

Salutations to the AchArya Saarvabhouman , who is known as 
"apara Gouthamar " because of His visEsha Jn~Anam 
about NyAyasoothrams created earlier by Sage Gouthamar.

AkshapAthar is the other name for Sage Gouthamar,
the author of NyAya Saasthram . He was called 
AkshapAthar because of having symbolic eyes on his feet .
This denotes his ability to direct his feet in 
search of the core of knowledge that follows closely
the VedAs. Swamy Desikan became an authority in
intrepreting the NyAya Soothrams of AkshapAthar
and reconciling them to the true meaning of the VedAs ,
whenever there was discord between the meaning of
NyAya SoothrAs and the strict Vedic intrepretation. 

Swamy Desikan blessed us with two SrI Sookthis
(NyAya Parisuddhi and NyAya SiddhAnjanam ) to
cleanse the intrepretations that were dissonant 
with the true intent of VedAs . The rigor of
Swamy Desikan's cleansing of the wayward meanings of
NyAya SoothrAs to defend our darsanam is a monumental
contribution. Thirukkudanthai Desikan will be saluting
this help of Swamy Desikan with four more nAmAs
Later ( Desika Dhivya Sahasra NaamAs 201-204).

To give an example of the difficulties of NyAya system ,
it states that the Self (Aathma) possesses knowledge but is
not knowledge(i-e), it is not self-luminous.The Self--according to 
NyAya-VaisEshikA view-- is exactly like the non-sentient stone
in the state of mOksham.This view is against the Vedic view , which
unconditionally affirms that the Self (individual Soul) is
self-luminous."It is ever-shining as "I" and its existence
need not be proved by any other illuminating agent such as
knowledge.The VedAs clearly state that the Soul and its
quality (the attributive knowledge/Dharma bhUtha Jn~Anam) 
are self-luminous. Following the foot steps of NaaTa Muni,
AlavanthAr and AchArya RaamAnujA , Swamy Desikan removed 
the veda-viruddha views of Sage GouthamA's NyAya Saasthram 
and blessed us with the firm foundation of NyAya soothrams 
consistent with true Vedic views.

(21)(PraNavam) MeemAmsa MaamsalAya Nama:

Salutations to the AchArya Saarvabhouman , 
who is the embodiment of MeemAmsa Saasthram
blessed to us by Sage Jaimini.

The VedAngam of MeemAmsam was created by Sage
Jaimini , a sishyar of Sage VyAsa . His work
is known as Poorva MeemAmsam and that of his
AchAryan is known as Utthara MeemAmsam (VedAntham).
The commnetators of MeemAmsa is accused of ignoring 
"innumerable and unequivocal" Vedic statements and 
intrepreting them to suit their needs and thereby commit 
the major offense of denying the existence of the Supreme Being.

The MeemAmsakaas connect the power and privelege of
giving the fruits of deeds ( prescribd in Karma KaaNDa)
directly to the deeds themselves instead of Isvara, 
who grants all fruits. Meemsaka runs thus into the risk of 
being grouped with an atheist . Swamy Desikan followed 
the foot steps of His poorvAchAryaas and banished 
these blemishes and flaws that had crept into 
the intrepretation of MeemAmsa SoothrAs . He created two 
SrI Sookthis,sEsvara MeemAmsa and MeemAmsa PaadhukA , 
to establish that the Poorva and Utthara MeemAmsas are 
one system without any discord. MeemAmsa means "inquiry" .
Jaimini inquired into Dharma with the beginning 
Soothram: aTAthO Dharma JignyAsa (inquiry into
dharmic way); his AchAryan , Sage VyAsa inquired into
the nature and attributes of Brahman, the Supreme Being
(aTAthO Brahma JignyAsa). There need not be any conflict 
between these two inquiries. Both are complimentary to
each other. Swamy Desikan showed that they are connected in 
a seamless fashion and condemned the nirIswara Vaadham 
raised by the commentators like GaNtanAthan , KumArila Bhattar 
et al.

Swamy Desikan's conclusions housed in the two SrI Sookthis
(sEswara MeemAmsa and MeemAmsa Paadhuka) are FIVE FOLD:

(a) Jaimini indicated through his soothrAs that Isvaran
(Sriman NaarAyaNan) has to be worshipped through Veda-sanctioned
karmAs and attain fruits thereof through His anugraham.

(b) DevathAs have roopam (SarIram).When they are pleased ,
the fruits of the karmAs result. The indweller of these 
DevathAs is SrIman NaarAyaNan , who empowers them to give
the fruits ).

(c) Dharmam is of two kinds: Siddham ( that we do not have
the power to do) and (2) Saadhyam ( that which can be done by us 
such as Yaaga-Yaj~nams).Jaimini engaged in constructing MeemAmsa
SoothrAs with these two dharmAs in mind as a beginning. His Guru,
Sage VyAsa , completed that task ( inquiry into the MeemAmsa
SaasthrAs )through the construction of Brahma SoothrAs , 
the essence of Upanishads.

(d)Brahmam is real and the matham that declares Prapancham
is unreal is Veda Viruddham (inconsisten with the VedAs).
Just as Brahman addressed in Utthara MeemAmsA , the veda
KarmAs and the fruits thereof spoken in Poorva MeemAmsa
of Jaimini are real. The JeevAthma who performs karmA and 
UpAsanaa is also real.

(e)Sage Jaimini speaks of Seshathvam in the third of his twelve
adhyAyams of Poorva MeemAmsam by defining Seshathvam or sEsha
LakshaNam . sEshi is indicated as the One , who recieves 
the upakAram of Seshan (sesha ParArthtathvAth). Sage VyAsa 
established the same principle ( ChEthana Jeevan and achEthana
prapancham) are Bhagavath sEsham and the Lord is Sarva Seshi.
Thus there is no discord between the two MeemAmsaas.
Swamy Desikan revealed clearly the inner meaning of 
Poorva MeemAmsa and established firmly Bhagavad RaamAnuja 
SiddhAntham.

(22)(PraNavam) VyAkaraNa-tantra PatanjalayE nama:

Salutations to the AchArya Saarvabhouman , who is
the equivalent of sage Patanjali , who wrote the MahA
BhAshyam for VyAkaraNa saasthram.


(23)(PraNavam) KaavyAlankAra-tatthvajn~Aya nama:

Salutations to that AchAryaSaarvabhouman , who blessed us
with major Kaavyams like YaadhavAbhudhayam , Hamsa Sandesam
,which are known for their unique use of the principles of
alankAra saasthrams.

PrahtivAdhi Bhayankaram Annan refers to this aspect of the genius 
of Swamy Desikan in his sapthadhi Rathna Maalikai: " kaavya-srENi
naatakAlankruthijn~a:"( One who is an expert in climbing 
the rows of Kaavyams,Dramas and alankArams used therein). 

(24)(PraNavam) KavitArkika-kEsariNE nama:

Salutations to the AchArya Saarvabhouman , who is
the fear-evoking lion for the poets and philosophers,
who oppose VisishtAdhvaitha darsanam.Pandithaas of 
Srirangam gave this tittle to Swamy Desikan in recognition
of his extraordinary mastery over poetry and logic.

Typically expertise in Tarka Saasthram (Logic) does not
go well with the skills to create delectable kaavyams 
with maadhuryam.One needs "kOmaLa mathi" (mind of a 
rasikan of fine things) to compose kaavyams and poems.
Swamy Desikan was able to have the skills of handling both 
Tarkam and Poetry of a high order. He chased away the contenders
(prathivAdhis) with His simha garjanam ( lion's roar).
The prsathivAdhi elephants ran away after they heard 
the simha naadham of Swamy Desikan (karNE sa yEsha
Kavi-Taarkika simhanAdha:). PrathivAdhi Bhayankaram 
Annan salutes Swamy Desikan in this context as 
" kavitArkika kaLapavraja kabaLIkrutha simham". 

"VijayathAmgurupankthi sikhAmaNi:
VijayathAm YathirAja Mathadhvaja:
VijayathAm Kavi-Taarkika KesarI
VijayathAm NigamAntha GurUtthama:"

(25)(PraNavam) YathirAja-PadhAmbhOja-dhvandhva- maadhvimadhuvrathAya nama:

Salutations to the AchAryan , who is like the bee that enjoys
the honey from the lotus feet of the ParamAchAryan RaamAnujA!

The honey bee enjoys the delectable madhu(honey) from
the lotus.That honey is the parama bhOgyam for the honey bee.
and It will not seek anything else to nourish it.Similarly ,
Swamy Desikan selected the SrI Sookthis (the honey) flowing 
from AchArya RaamAnujA's lotus feet as His Taaraka-pOshaka
BhOgyam and was blissfully happy. Therefore , Swamy Desikan
did not pay any attention to other darsanams as potential
objects of interest.

Through the many moving slOkams of SrI YathirAja Sapthathi,
Swamy Desikan poured out His deep reverence for AchArya
RaamAnuja (1017-1137 C.E) and his indebtedness to Him :

"praNAmam LakshmaNa muni: prathigruNAthu maamakam
prasAdhayathi yathsookthi: svAdhInapathikAm sruthim "

(May AchArya RaamAnujA accept my praNAmams . His SrI Sookthis
beautify the upanishads , which have gotten the Lord under 
their control). 

(26)(PraNavam) YaamunArya-prEmamoorthayE nama:

Salutations to that AchArya Saarvabhouman , who is
the embodiment of the Bhakthi for Swamy AaLavanthAr!

Swamy Desikan's extraordinary bhakthi for Swamy AaLavanthar
(916-1041 C.E)is captured in his own words: " AaLavanthAr adiyOm;
padiyOm ini alvazhakkE "( We are the daasans of Yaamuna Muni; 
we will not ever be overcome by inauspicious activities). 

Swamy Desikan mastered the divine works of Swamy ALavanthAr
(Sidhdi Thrayam , GIthArTa sangraha and Aagama PrAmANya ,
SthOthraratnA and ChathusslOki) and based his own SrI Sookthis
on those master pieces distilling the essence of SrI VaishNavite
tatthvams. 

(27)(PraNavam) NaaTayOgIsa-nATavathE nama:

Salutations to that AchArya Saarvabhouman , who has 
chosen the Yogi SrEshtar, NaaTamuni as His Master !

In his own words, Swamy Desikan has testified that he is
the indentured dAsan of Swamy NaaTamuni and that he is 
nothing without Him :

"NaaTEna MuninA tEna bhavEyam nATavAnaham " and
"NaaTa-sahAyEna nATavAnasmi".( adiyEn has become
nATavAn because of the influence of Swamy 
NaaTamuni; otherwise , adiyEn will be worthless
and destitute.adiyEn has become the possessor of
great spiritual wealth because of the munificence
of adiyEn's Master, Swamy (Ranga)NaaTamuni!

Swamy Desikan pointed out that the quintessence of
the true messages of Vedas became as clear to
Swamy Naatamuni (824-924 C.E) as the goose berry 
(nellikkani) sitting on the hand of one's palm 
( Yasya naigamikam tatthvam hasthAmalakathAm gatham).

(28)(PraNavam) ParAnkusa-PadhAsakthayE nama:

Salutations to that AchArya Saarvabhouman , who is
deeply devoted to the sacred feet of Swamy NammAzhwAr!

NigamAntha MahA Deikan has revealed to us that
Bhagavath PrApthi and Moksham is possible only
through the grace of Swamy NammAzhwAr (ParAnkusan).
Through his own words, Swamy Desikan has told us:
" ThirumAl thALil talai vaitthOm SaThakOpan aruLinAlE"
( We placed our head at the Thiruvadi of the Lord through 
the grace of Swamy NammAzhwAr). 

In SrI YathirAja Sapthathi , Swamy desikan salutes 
Swamy NammAzhwAr this way:

"Yasya Saarasvatham srOthO vakuLAmOdhavAsitham
surhtInAm visramAyAlam SaThArim tamupAsmahE "

(We worship Swamy NammAzhwAr , whose vaak filled
with the fragrance of Mahizhampoo flower is the sufficent
resting place for the VedAs).

(29)(PraNavam) ParakAlAngri- bhakthimathaE nama:

Salutations to that AchAryan ,who has immense devotional
attachment to the sacred feet of Thirumangai AzhwAr!

One of Swamy Desikan's Vaazhi ThirnAmam celebrates his
unique bhakthi to Thirumangai mannan: " Kaliyan urai
kudikoNDa karutthudayOn vAzhiyE " ( The AchAryan , whose 
mind serves as the abode for the aruL vaakku of Kaliyan ). 

(30)(PraNavam) SrI ParAsarabhattArya-mEgasookthyamBhu- ChAthakAya nama:

Salutations to that AchArya Saarvabhouman , who is like
a ChAthaka bird drinking the rainwaters of SrIsookthi pouring 
from the mercy-laden cloud known as SrI ParAsara Bhattar!

Swamy Desikan was inspired by the magnificent SrI Sookthis
of ParAsara Bhattar such as Lakshmi KalyANam , GuNa Rathna
Kosam , SahasranAma BhAshyam , AshtaslOki, SrIrangarAja
Sthavam and Tatthva RathnakarA et al. Swamy Desikan based his 
sathsamprahAya nirdhAraNam (rigorous establishment of
Sath sampradhAyam principles) from Swamy ParAsara Bhattar's
SrI sookthis . Swamy Desikan developed his poetic style (saili)
on the way shown by Bhattar in His divine works ( "yassamskrutha
kavithAyAm prouDimnAnvEdhi KooranATa Sootham " according to
P.B.ANNan).In elaborating on the meanings of Moola Manthram ,
Swamy desikan followed the way shown by Bhattar in his
AshtaslOki . 

(31)(PraNavam) SrIvathsachihnamisrEndhu-sUkthijyOthsnA- ChakOrakAya nama:

Salutations to that AchArya Saarvabhouman , who is like 
a ChakOra bird nourishing itself on the moon rays (SrI
Sookthis) of KooratthAzhwAn !

KooratthAzhwAn (1010-1116 C.E)is the father of ParAsara Bhattar.
He is the senior disciple of AchArya RaamAnujA. He helped 
his master, AchArya RaamAnujA write SrI BhAshyam . His Pancha
sthavams and other wqorks like abhigamana saarA were 
inspirations for Swamy Desikan's own SrI Sookthis.

(32)(PraNavam) yEkAnthavaasarasikAya nama:

Salutations to that AchArya Saarvabhouman , who preferred 
solitude (yEkAntha vaasam) compared to the association
with avaishNavAs (those who do not have VaishNava SrI).

Swamy Desikan spent his time at quiet places filled with
VaishNavA samooham like ThiruvahIndhrapuram . In times ,
where VaishNava ghOshti was stressed through internal 
quarrels , Swamy preferred to live in isolated places 
like SathyAkAlam in KarnAtakA for observing His PanchakAla 
prakriyA . He preferred solitude to the company
of those , who were dispespectful to SrI VaishNavAs. 

(33)(PraNavam) DhvayachinthA-parAyaNAya nama:

Salutations to that AchArya Saarvabhouman who was
immersed in reciting dhvayam and reflecting on 
the meaning of this srEshta manthram.

AchArya RaamAnujA has commanded us to recite dhvayam
and reflect on its profound meaning in SaraNAgathi Gadhyam.
He has revealed that anusandhAnam is the upAyam for being 
blessed with the eternal sukham of Moksham.This most sacred 
dhvayam is known as PoorvAchArya Manthram ( One blessed by 
PoorvAchAryALs).It is based on Sruthi vaakyams.

At the beginning of the chapter of SrImad Rahasya Thraya Saaram,
Swamy Desikan has instructed us on the power of dhvayam:

prathyUshathAm bhajathi samsruthi kaalarAthrE:
PadhmAsahAya SaraNAgathy manthra yEsha:

( This is the manthram for performing SaraNAgathy
at the feet of SrIman NaarAyaNan. It stands as 
the dawn for the dark night of SamsAram ).

At the end of the chapter on Dhvya manthram ,
Swamy Desikan stresses the uniqueness of Dhvyam:

na mukthE: soukhyam , na dhvaya-vachanatha:kshEmakaraNam

( There is nothing that exceeds the sukhanubhavam of Moksham. 
There is nothing that can confer auspiciousness than 
the anusandhAnam of dhvayam , which is Moksha hEthu). 

In Sankalpa sooryOdhayam , Swamy desikan stresses again
the unique sukham arising from DhvyAnusandhAnam this way:

PraNavadhvichathushkAdhyai: prasAnthairEva mOdhathE

(34)(PraNavam) ThrirAgagnAya nama:

Salutations to that great AchAryan , who banished 
the three kinds of desires/temptations.

The extraordinary VairAgyam of Swamy Desikan can be
discerned form His VairAgya Panchakam slOkams.His son 
attested to His father's distaste for fame, fortune et al
in Desika MangaLam this way: KhyAthi-laabha-poojAsu vimukha:

Swamy Desikan was free from the three kinds of desires 
spelled out by Upanishads and JyOthisha Saasthram . 
Upanishad focuses on the triad of PuthraikshaNaa 
( attachment to children), vitthaikshaNA ( desire
for wealth ) and lOkaikakshaNA ( desire for the fruits
of KarmAs ). JyOthisha Saasthram identifies these three
desires as PeNNAsai, MaNNAsai and PonnAsai ( coveting
women , property such as land, wealth accumulation).
Swamy Desikan as a parama VairAgyasaali conquered 
those three kinds of desires and stated clearly in
the VairAgya Panchaka slOkams:

dhanyAn na manyAmahE; Devam sEvithum yEva nischinamahE

( I will not praise the wealthy ones for my livelihood 
and will devote my time firmly to praising and worshipping
the Lord ).

Vayam vaachA mahIsvarAn thruNamapi na yAchaamahE

( Through my tongue and speech , I will not ask even 
for a blade of grass from even the greatest of kings).

uddhuDa-gOvardhanam susAdhanam aBhAdhanam sumanasAm 
samarAdhanam 

( That wealth of wealths , which lifted the Govardhana
hill is the true wealth. This wealth can not be destroyed 
by anyone .It will bless those who approach it with bhavyam 
and bhakthi. It is the gateway for any number of purushArTams .
When there is this KrishNa dhanam , why chase after 
the evanescent wealths, which only yield inauspiciousness/
sorrow and rebirht at the end ?).

Swamy Desikan identified for us his wealth as the Lord 
standing on top of Hasthigiri at Kaanchi (asthi mE
HasthisailAgrE vasthu paithaamaham dhanam), which was 
accumulated and bequeathed to us by Brahma Devan . 

(35)(PraNavam) ChathushpANDithya -nirviNNaika-maanasAya nama: 

Salutations to that great AchAryan , who has developed
a detatched mind as a result of his mastery of the four 
kinds of pramAna Saasthrams ( Vedam , Smruthi, IthihAsams
and PurANams).

Swamy Desikan's virakthi from a samsAric way of life
arose from his clear understanding of the inner meanings of
the four pramANa saasthrams.

In MahA BhAshyam , it is pointed out that the four kinds 
of Scholarship (paaNDithyam )are: (1)VidhyA grahaNam /
acquisition of the sadh-vidhyais (2)reflection on the VidhyAs 
recieved and comprehending their true meanings 
(3)practising the percepts learnt (4)explaining and
intrepreting the above to others and removing their doubts
through pravachanam . Swamy Desikan mastered al these four 
kinds of PaaNDithyam and yet did not show pride over such
accomplishments and was unassuming like an innocent child
( PaaNDithyam nirvidhya baalyEna thistAsEth).

He was a Kavi simham , Taarkika simham , Ocean of Jn~Anam
and had extraordinary skills in intrepreting the scriptures ,
UpabrahmaNams and poorvAchArya Sookthis. He thus had four 
kinds of PaaNDithyam and yet did not develop any pride over
those skills ( "kavithvamatha kasmalam"--Sankalpa SuryOdhayam)

When one SrI VaishNava challenged Swamy Desikan's title of 
Kavi-Taarkika Simham and stated that he(challenger) alone 
deserved that title ; Swamy Desikan accepted that challenge 
and completed 1008 verses about the PaadhukAs of the Lord 
in two and half hours of a single night , while the egotistic 
poet could complete just about 300 slOkams and accepted defeat. 

(36)(PraNavam) Pancha-prAkAra santhushtayE nama:

Salutations to that great AchAryan , who enjoyed five kinds of 
happiness based on his comprehension of the blemishes
arising from the attachment to material things and rejecting
them .

The happiness resulting from desire to acquire worldly weath
and other temporary sukhams lead to attachment and ultimately
the destruction of discriminating intellect :

dhyAyathO vishayAn pumsa: sangasthEshu upajAyathE
sangAth-samjAyathE kAma:kaamAth-krOdhObijAyathE

krOdhAth bhavathi sammOha: SammOhAth smruthi vibrama:
smruthibramsAth buddhinAsO buddhinAsAth praNasyathi

--SrImad Bhagavad GithA: 2.62 and 2.63

( From the desire for sense objects,attachment 
to them arises.from attachment arises more desire and 
that desire leads to anger , when one does not get them.
Anger leads to delusion and from delusion the loss of
memory results .That leads to the destruction of 
discrimination and with the loss of discrimination ,
one is completely lost).

what are the five kinds of banishment based on discriminating
intellect that led to SanthOsham for Swamy Desikan?

1)SudhAram: Becoming free from desire through an understanding
of the defects in the enjoyemnt of objects acquired from
Roopa, Rasa ,Gandha ,sparsa and sabdha senses (KarmEndhriyams)
and Jn~Endhriyams.

2)SupAram: Developing detatchment after knowing about
the difficulties in protecting the acquired material
wealth.

(3)SunEthram: Developing detachment from them knowing
that sorrow alone can result from the loss of material
wealth .

(4) SumArIcham: Becoming detached and happy by knowing 
the need for disassociation from them.

(5) Abhayam: developing detatchment and true happiness
from avoiding the himsA dhOsham arising from clinging to
material acquisitions and fighting to protect them from
slipping .

For elimination of (excessive) greed , one has to cultivate 
Thushti. Santhushti is the state of contentment
( pOthumenRa manathE ponn sey marunthu ).This santhushti
is achieved by the practise of the above five kinds of
comprehensions.Swamy Desikan comments in this context 
in Sankalpa SooryOdhayam : saishA panchamukhI thushti:
--grasathE lObha-bhUshakam 

(37)(PraNavam) ShadUrmi-dhvamsa kOvithAya nama:

Salutations to that great AchAryan , who had the power to
destroy the six kinds of waves that knock us about in
SamsAram and interfere with our attainment of Moksham!

The six waves (Oormi) of the SamsAra Saagaram , which repeatedly 
knock us of our feet and make us sink are the Oormi ShaDkams:

A) Hunger , Thirst , Sorrow , Delusion , Aging and Death
 (Pasi, DhAkam , sOkam , mOham , vayOdhikam and MaraNam).

or (B) Conception , Birth ,Aging , karamam , klEsam and death .
Grabham , Janmam , VayOdhikam , Karmam , klEsam and Mruthyu 
are these almost endless & fearsome , six samsAric waves .

Swamy Desikan had the power to quell the power of these
six waves of SamsAram and taught us the anushtAnam of Prapatthi
to secure the freedom from SamsAram and its terrors. 

(38)(PraNavam) Saptha-vyasana-tatthyAga-tatthsvIkAra- visAradhAya nama:

Salutations to that AchArya Saarvabhouman , who had
a clear understanding of the seven kinds of vyasanams
(the causative factors for one's sorrow) that arise from 
abhinivEsam ( excessive involvement in vishaya sukhams)
and taught us the way to banish these seven vyasanams !

Swamy Desikan refers to these seven causative factors 
for sorrow as : " hrushyanthi vyasanEshu sapthasu "--Sankalpa
SooryOdhayam:8.1. Manu smruthi also refers to these seven
factors (VII.50-52).Swamy Desikan has thorough knowledge 
about these vysanams and described accurately the two
categories of people , who are either affected by these 
vysanams or succeed in banishing them.

These seven sorrows that stand in the way of gaining Moksha 
siddhi can be grouped under two sub-categories:

A. Desire related /Kaama jAtham: 
B. Anger Related /Manyu jAtham 

A.1: Indulgence in alcohol/Madhu 
A.2: Decietful behavior/soothu 
A.3: Losing one's head over the opposite sex/Maathu 
A.4: Destroying other life through hunting /vEttai. 

B. Anger related Vyasanams:

B.1: Himsai or Causing hurt to other living beings 
 through word , thought or deed
B.2: Speaking harsh and unjust words
B.3: Excessive spending over one's earnings

All of these seven vyasanams arise from excessive 
involvement with perishable sukhams and those , who could 
overcome them are the blessed ones deserving our utmost
reverence. Swamy Desikan was the leader anmong such 
blessed ones ! 
 
(39)(PraNavam) ashtAnga-bhakthi dhiyE nama:

Salutaions to that Supreme AchAryan , who was
thoroughly familiar with the eight-pointed 
Bhakthi yOgam !

The eight limbs (angams) of the Bhakthi yOgam are:
Yamam, niyamam , aasanam ,prANAyAmam , dhAraNam , 
dhyAnam and SamAdhi according to yOga Saasthrams .

(40)(PraNavam) ashta-pushpIshta ashtAnga-yOgakAya nama:

Salutations to that exemplary AchAryan , who performed
Bhagavad AarAdhanam with the eight flowers of AshtAnga
yOgam !

These eight "flowers " are: (1)ahimsai/nonvilolence ,
(2)Indhriya nigraham/control over the indhriyams 
(3)Tapas /penance (4)irakkam/compassion (5)poRumai/
tolerance-forbearance (6)Jn~Anam/correct knowledge
(7)dhyAnam/meditation about the auspicious guNams
of the Lord and (8) sathyam/truthfulness.

Swamy Desikan has referred to them in both SrImad
Rahasya Thraya Saaram and Saccharithra Rakshai.

The eight flowers (ashta pushpee) by which one can 
worship Bhagavaan appropriately are: (1)Uthpalam
(2)Red Lotus (3)Satha pathrakam /100 petaled flower
(4)Sahasra pathram/1000 petaled flower (5) PuNdarIkam
(6)TuLasi (7) Bhaga pushpam ( Kokku ThAmarai)
and (8) SouvarNam/Gold flower . When one engages in
this type of AarAdhanam , one must not leave out
any one of the above 8 flowers. It is not easy hence 
to practise this type of aarAdhanam . The alternative route 
of practising ahimsa to sathyam is preferrable even if 
it takes enormous spiritual discipline. Swamy Desikan
was one such exemplary practioner of the Ashta Pushpee 
AshtAnga yOgam.

Even today the Bhagavad AarAdhanam that we perform
is known as AshtAnga Yaagam consisting of 8 steps:
Abhigamanam , bhOgam , poojanam , nivEdhanam ,
samprathAnam , vahni samarpaNam , pithru yaagam
and anuyAgam .
 
(41)(PraNavam) Nava-vyAkruthividhE nama:

Salutations to that AchArya Saarvabhouman , who was
conversant with the nine types of VyAkaraNa sAsthram!

Swamy Desikan was another nava vyAkaraNa pandithar
like SiRiya Thiruvadi(HanumAn), who became an expert 
on the VyAkaraNa Saasthrams from study with 
Soorya NaarAyaNan. Sawmy Desikan derived
his expertise from the LaalAmrutham of SrI HayagrIva
BhagavAn.The nine Sanskrit VyAkaraNa (grammar)branches 
are: Indhram , Saandhram , KaaSakruthsnam , KoumArakam ,
SAkaDAyanam , Saarasvatham ,AabhiSalam , Saakalam and 
PaaNineeyam . Today PaaNineeyam alone is prominent.
In his SrIbhAshyavyAkhyA-TatthvatIkA , Swamy Desikan
refers to himself as being familiar with the different 
VyAkaraNa texts( NaanA vyAkararaNAbhij~na:).

(42)(PraNavam) SrIbhAshyAdhyapadhya-dasarTavidhE nama:

Salutations to that great AchAryan , who blessed us
with ten different intrepretataions to the First
slOkam of SrI BhAshyam of Bhagavad RaamAnujA.

The particular First slOkam of SrI BhAshyam is :

akhila bhuvana janma-sTEma-bangAdhi-leelE
vinatha-vividhabhUtha-vrAtharakshaika dhIkshE
Sruthisirasi vidhIpthE BrahmaNi SrInivAsE
bhavathu mama parasmin SEmushi bhakthiroopA

The genius of Swamy Desikan enabled him to bless us
with ten meanings for this first slOkam . In his 
TathtvatIkai , Swamy Desikan states his intention
to give ten meanings for this slOkam and proceeds
further ( AkhilEdhyAthi BhAshyasya dasArTAn abhidhathmahE).
For the first slOkam of MeemAmsa grantham , Swamy Desikan
gave just six meanings. For the first slOkam of 
SrI BhAshyam however he outdid himself by giving ten 
different meanings. Such is the greatness of
the genius of Swamy Desikan ! 

(43)(PraNavam) sathabhyAdhika-ShaDpanchAsath- ThrayeemouLi-neethividhE nama:

Salutations to that AchArya Saarvabhouman , who is
the Master of the 156 nyAyams associated with the 156
adhikaraNams of SrI BhAshyam.

The reference here is to the sixteenth slOkam of 
AdhikaraNa SaarAvaLi of Swamy Desikan beginning 
with the first line : 

" southrI SankhyA SubhASIradhikruthigaNanA 
 CHINMAYEE BrahmakANDE "

Here , Swamy Desikan establishes precisely 
that SrI BhAshyam has 156 adhikaraNams using
the system known as kaDabhAyAthi samj~nA (code
of linking letters with the numbers to arrive at
a total). 

In the commentary for the adhikaraNa SaarAvaLi
known as AdhikaraNa chinthAmaNi, Swamy Desikan's son,
KumAra VaradAcchAr points this use of KadabhAyAdhi
samj~nai this way: "SubhASIrithi chinmayeethi kachaDatapAdhi-
sankEthEna nidarsa:" (With the use of the two words,
SubaaSIri and Chinmayee , the kaDabhayAdhi sankEtham
has been demonstrated clearly). 

(44)(PraNavam) sahsrAdhikruthi-nyAyavivEchana- dhurandharAya nama:

Salutations to that srEshta Achaaryan , who is
thoroughly familiar with the analysis of the nyAyams
of MeemAmsa Saasthram constituted by 1000 adhikaraNams!

Swamy Desikan comprehended the NyAyams of MeemAmsa
as the poorvAchAryAs intrepreted and through his 
two MeemAmsa SrI Sookthis (SEsvara MeemAmsa and
MeemAmsa PaadhukA ) established the true meanings
of the Soothrams ( This subject is elaborated further 
in the upcoming 94th and 96th Desika Sahasra nAmams).
 
(45)(PraNavam) lakshakODi-svaprabhAvAmsAnarha- bhajanasTithayE nama:

Salutations to that SadAchAryan , who established 
that the glory of Bhakthi yOgam will not come up to
even one part in laksha-kODi of the glory of Prapathti !

Such was the reverence and faith that Swamy Desikan had 
for the efficacy of Prapatthi.

The echos of this view of Swamy Desikan are heard in
SaraNAgathy DhIpikai ( naiva ayutha ayutha kalA api aparai: 
avApyA : slOkam 29 ) and in DevanAyaka PanchAsath ( na arhanthi
tasya Satha kODitama amsa kakshyAm : slOkam 47). The SaraNAgathy 
dhIpikai slOkam states that the glory of those who adopted
the upAyam/anushtAnam of Prapatthi is crores of times greater 
than those practising other anushtAnams like Bhakthi yOgam .
The DevanAyaka PanchAsath slOkam points out that 
the glory of those who practised Bhakthi yOgam to gain
Moksham will not add up to hundredth of a crore of 
the glory of one who has performed Saasthraic Prapatthi
to gain Moksham.

(46)(PraNavam) Kaama-krOdhAdhi nikhila dhurAthma-guNa varjithAya nama:

Salutations to that great AchAryan , who is totally free from
any inauspicious guNam like the desire for vishaya sukham ( Kaamam) 
and anger( krOdham)!

(47)(PraNavam) BhArathAdhyuktha-sakala-sathAthma guNa bhUshithAya nama:

Salutations to that SadAchAryan , who adorns all
the Aathma guNams referred to in MahA BhAratham and 
dharma soothrams!

There are two sources of references for the above aathma guNams.
One set counts the following 8 guNams: Praj~nA ( throrough 
familiarity with Tatthva Thrayam and ArTa panchakam) , Koulyam
(high birth in a srEshta kulam) , dhamam (Control over
Indhriyams) ,vEda Jn~Anam , ParAkramam ( Power to accomplish 
Kaimkaryams ) , abhaubhAshithvam (moderation in speech), dhAnam 
( Charity )and krutaj~nathA (gratefulness) .The other set enlists 
another octad: DayA Sarva bhUthEshu (Compassion for all ), 
KshAnthi(Forberance) , anasooyA ( lack of jealousy), parisuddhi
(AachAram) , anAyAsam ,MangaLam ,Freedom from anger and
desire for Vishaya Sukham (vairAgyam).

Gouthama soothram points out further that one will not
realize Brahma Saayujyam (Moksham) without posessing 
these 8 aathma guNams even if one completed 
the performance of the 40 samskArams prescribed by our 
ancient sampradhAyam.Srimad Bhagavad Gita emphasizes 
again the importance of Forbearance , VairAgyam and 
freedom from ahankAram.

(48)(PraNavam) SaasthrOktha-sakalAchArya-lakshmAvAsa- varasTalayai nama:

Salutations to that great AchAryan , who is the noble abode of 
all AchArya lakshaNams prescribed by the SaasthrAs !

Vedam , Smruthi state that utthama vamsam , AchAram , clear
VedAntha Jn~Anam as some of these requisite lakshaNams.
In this context , KooratthAzhwAn is the ideal example of
a sishyan (Sishya lakshaNa poorNar). Swamy Desikan is
one of the ideal examples of a SadAchAryan.Swamy Desikan himself 
has described for our benefit the requisites of a SadAchAryan 
in the first slOkma of NyAsa Vimsathi: Siddham sathsampradhAyE--). 

(49)(PraNavam) SrIvaishNavAnEkalakshma-SObhitha svarNa- vigrahAya nama:

Salutations to that SadAchAryan , who adorns on His
ThirumEni the auspicious VaishNava chihnams (symbols)like 
the disc , Conch on His shoulders , the twelve PuNDrams ,
TuLasi and Lotus bead maalais around His neck.

PrathivAdhi Bhayankaram Annan visualizes the beautiful
ThirumEni of Swamy Desikan with unique ViashNava
lakshaNams in his Sapthadhi Rathna MaalikA slOkam :

Sasankha-chakra lAncchanas- sadhUrdhva-puNDramaNDitha:
sakaNDalagna satthuLasyanarga padhmamAlika:
sithAntarIya soottharIya Yaj~nasoothra ShObitha:
mamaavirasthu maanasE Gurussa VenkatEsawara:

Here , Swamy Annan visualizes the beautiful form of
Swamy Desikan with Chakra and Sankha mudrAs on
His shoulders , the twelve Urdhav PuNDrams on
His upper torso , the TuLasi and the Lotus bead 
maalais around His neck , shining upper grament and 
resplendent Yaj~nOpaveetham . Swamy Annan prays
for the retention in his mind of this beautiful form of his
AchAryan , Swamy Desikan with shining VaishNava lakshaNams .

(50)(PraNavam) Agasthya Saaka-pramukha sAthvIkAhara bhAsurAya nama:

Salutations to the Great AchAryan , who partook SaathvIka
food like Ahatthi Keerai to enhance His Saathvika guNam !

Swamy Desikan blessed us with a SrI Sookthi revered as 
AahAra Niyamam . He complied for us the SaathvIka aahAram 
that we have to consume to grow our Satthva guNaam 
that is essential to perform Bhagavath-BhAgavatha Kaimkaryams
and seek Moksham through Prapatthi or Bhakthi yOgam.The special
spinach known as ahatthi Keerai is one such Saathvic food dear to
SrI VaishNavAs . It is considered as "VaishNava Saakham" and
is on the top of the list of offerings at SrArddhams(VaishNavam
Saakham SrArddhE yathnEna tApayEth).One should obtain ahatthi
keerai even with great effort and offer it to the Pithrus 
states the above saying. 

(51)(PraNavam) ShrI RaamAnuja siddhAntha sTApanAchArya tallajAya nama:

Salutations to that AchAryan , who established and reinforced
SrI Bhagavad RaamAnuja siddhAntham !

Swamy AppuLLAr annointed his sishyar Swamy Desikan
to nourish and grow SrI Bhagavad RaamAnuja siddhAntham.
Swamy Desikan accepted his AchAryA's command and shone 
as a SadAchAryan par excellence after his AchAryan 
ascended to Parama Padham . Swamy stayed at Kaanchi 
and performed pancha samskArams and KaalakshEpams
about the siddhAntham.He pointed out the authenticity
of this siddhAntham with the observation" Maanyam yathIswara 
MahAnasa sampradhAyam " and " MadaipaLLi vantha maNam yengaL
VaarthayuL manniyathE " . The reference here is to the direct
sishyar of AchArya RaamAnujA , MadaipaLLi AacchAn . Latter
served in the MadaipaLLI ( kitchen) of AchArya RaamAnujA
at the request of two of the AchAryAs of RaamAnujA .
Swamy Desikan belonged to the AchArya paramparai of
MadaipaLLi AacchAn ( PraNathArTihara Swamy) and went on
to establish and strengthen the Bhagavad RaamAnuja
SidhAntham . 

(52)(PraNavam) DevanAyaka bhadrAsIrarTa ahIndhrapura sTithayE nama:

Salutations to that great AchAryan , who stayed at 
ThiruvahIndhrapuram for performing MangaLAsAsanam 
of Lord DevanAthan of that dhivya dEsam!

Swamy Desikan himself refers to the Lord's command
to eulogize Him ( Yennai mangaLAsAsanam seyya ingEyE
irum"). Swamy Desikan states at one SrI Sookthi that
Lord Devanathan pulled him back to His sannidhi like
the owner of a bird , who pulls at the string attached to 
the leg of that bird . Swamy Desikan created nine sthOthrams
about Lord DevanAthan and placed them at the holy feet of
the EmperumAn of ThiruvahIndhrapuram.He acknowledged 
the fruits of composing the sthOthrams arose from the Lord's
command ("BhagavAnudaya niyamanatthai yERRu , nadatthiyathE
nAnn peRRa payan " and " Munthai maRai moyyavazhi mozhi
neeyenna , Mukundhan aruL tantha payan pERREn yaanE").

(53)(PraNavam) Taarkshya-manthra Japa-preetha Taarkshya-dattha varapriyAya nama:

Salutations to that renowned AchAryan , who was blessed with
the boon of Garuda BhagavAn as a result of making Garudan
happy through Garuda Manthra japam!

Swamy AppuLLAr had initiated Swamy Desikan with his
kula dhanam , SrI Garuda Manthram. Swamy Desikan performed
the Japam of this powerful manthram many times to realize
the presence of Garuda BhagavAN in front of him. The immensely
pleased Garuda BhagavAN initiated Swamy Desikan in to 
SrI HayagrIva Manthram at Oushada Giri, the hillock 
overlooking the temple of Lord DevanAthan at Ayindhai.

(54)(PraNavam) Taarkshya dattha HayagrIvamanupreetha HayAnanAya nama:

Salutations to that great AchAryan , who made Lord HayagrIva
BhagavAN happy through the recitation of SrI HayagrIva manthram
received from SrI Garuda BhagavAn.Lord HayagrIvan appeared
before His dear devotee. 

(55)(PraNavam) VaagarTasiddhidha HayagrIvasthOthra vidhAyakAya nama:

Salutations to that SadaachAryan who blessed us with 
SrI HayagrIva sthOthram , which confers the power of
divine speech and the power of meaning in that speech
on those , who recite it !

Vaak siddhi is the mastery over poetry (Kavi ThiRan);
ArTa siddhi is the mastery over the meaning of words 
and Jn~Anam over them ( PoruLkaLi paRRiya JN~Anam ).
In his Phala sruthi of SrI HayagrIva sthOthram ,
Swamy Desikan refers to the power of this sthOthram
to confer the gifts of speech and meaning in one's 
statements. The manthra moorthy of SrI HayagrIva
sthOthram is SrI LakshmI HayagrIvan , who is the conferer 
of VaagarTa siddhi. He is Vaag dEvathai as stated by 
Swamy Desikan : " ThiruvurayAi ThAmm poruLAi niRpAr
vanthAr" . VishNu purANam also refers to SrI Lakshmi 
HayagrIvan being the source of Vaag and arTam (" ArTO
VishNuriyam VaaNi" in VishNu PurANam). Here VishNu is 
recognized as the meaning and LakshmI as the speech(Vaag). 

(56)(PraNavamm HayAsyadattha lAlAmruthAsvAdhana SupOshithAya nama:

Salutations to that MahAchAryan ,who was nourished well
with Jn~Anam through the partaking of the laalAmrutham of 
Lord HayagrIvan !

LaalAmrutham is the nectar that originated from the lips of
Lord HayagrIvan. Sambhandham with that divine nectar 
developed the srEshta Jn~Anam of Swamy Desikan and
established him as a celebrated AchAryan. The illustrious
power of that anugraham is saluted this way: "Turagavadhana-
tEjO brumhithAsccharya sakthi:".

(57)(PraNavam) TaarkshAj~nA-krutha Taarkshyaika-panchASath- preetha TaarkshayakAya nama:

Salutations to that SadAcharyan , who created the Garuda 
PanchAsath and pleased Garuda BhagavAn with that sthOthram!

This sthuthi has 51 slOkams in praise of Garuda BhagavAn 
and in the 52nd slOkam of this panchAsath , Swamy Desikan
refers to the fact that he composed this sthuthi due to
the command of Garuda BhagavAn and to please Him,
who is dear to His Mother Vinathai :

"SaikAm panchAsathamyAmm athanutha 
VinathA-nandanam nandhayishyan 
kruthvA mouLau tadhAj~nAm kavi-
kaTakagaDA kEsarI VenkatEsa:" 

(58)(Pranavam) DevanAyaka PanchAsath sthuthi sampanna sathyavAchE nama:

Salutations to that Great AchAryan , who composed 
the SrI DevanAyaka PanchAsath and became enriched 
with sathyavAk !

At the end of SrI DevanAyaka PanchAsath , Swamy Desikan
acknowledges the gains he realized by composing this
sthOthram:"sthuthipadham adhigacchan sObhathE SatyavAdhi".
Here, Swamy states that he became sathyavAdhI as a result
of eulogizing the Lord , who is saluted by the Upanishads
as "Sathyan " ( Sathyam Jna~nam Anantham BrahmA ).He became 
the one , who speaks about that Sathya Svaroopi , who is
worshipped as Natha Sathyan at ThiruvahIndhrapuram. 

(59)(PraNavam) PrAkruthOkthya-Achyutha Satha-aprAkrutAnantha samsthuthutayE nama:

Salutations to that Illustrious AchAryan , who chose
Prakrutha bhAshai to eulogize the AprAkrutha Svaroopan,
through the 101 slOkam s of SrI Achyutha sathakam !

The language is PrAkrutham used by children and women
of Swamy Desikan's time. it is a lilting (Mazhalai)
language. Swamy Desikan took on the role of SrI Venkata-
Naayaki and addressed the Lord as Her consort just as
Swamy NammAzhwAr and Kaliyan assumed the roles of 
ParAnkusa and ParakAla Naayakis to display their 
longing for the Lord . Swamy Desikan chose the prAkrutha
bhAshai to praise the AprAkrutha BhagavAn ( one who has
no admixture with Prakruthi) , who has limitless auspicious
attributes ( anantha kalyANa guNsms). 

(60)(Pranavam) SrImath ThrimaNi-samprOtha gATAsara vidhAyakAya nama:

Salutations to that ParamAchAryan , who bequeathed to us 
the Tamil prabhandham of MummaNikkOvai!

There were 30 poems in the Prabhandham known as MummaNikkOvai.
Today , we have access to only ten of the thirty paasurams.
Swamy Desikan used three different metres and strung them 
together to form a gem necklace fit for the Lord of Ayindhai. 
In the first Paasuram , Swamy eulogized the Vaibhavam of
SrI HemAbhjavalli ThAyAr of this dhivya desam and in this 
context this sahasra nAmam begins with the "SrImath" sabdham.
( A three strand pearl garland with ruby bridges was presented to
SrI HemAbhjavalli ThAyAr during the 2001 PurattAsi SravaNam
by the DevanAtha BhakthAs ).

(61)(Pranavam) kruthakanthuka gATAya nama:

Salutations to that Great AchAryan, who composed 
the Panthu prabhandham in Tamil at ThiruvahIndrapuram !

This prabhandham along with four more referred to next
( Kazhal, AmmAnai, Oosal, yEsal) are no longer available 
to us. Panthu prabhnadham deals with the song used by
girls while juggling/playing with three balls in one's hand.

(62)(PraNavam) KuBErAkshi gIthikArakAya nama:

Salutations to that srEshta AchAryan , who composed 
the Tamil Prabhandham known as Kazhal that uses 
the KuBErakshi seeds (KocchukkAi)!

This is also another game , where the singing accompanies
the play .

(63)(PraNavam) dhyuDikA gIthikruthE nama:

Salutations to that SadachAryan and Kavi Simham ,
who presented the dhivya dampathis of ThiruvahIndhrapuram
with the AmmAnai Paattu!

AmmAnai style singing is playing AmmAnai, while 
the participants clap their hands to keep the rhythm.

(64)(Pranavam) DOlA gAthA kruthi visAradhAya nama:

Salutations to that Great AchAryan , who presented 
the Oonjal Paatu for the dOlOthsavam of the dhivya 
dampathis of ThiruvahIndhrapuram !

Enjoyment of the beauty of the Dhivya dampathis
as they sit on a swing (Oonjal/Dolai) provides 
the occasion for this style of singing .The swing
is rocked gently to the auspicious sound of mangala
vaadhyams , while these songs are sung.

(65)(PraNavam) upAlambhAhvaya SrImad gATAkruthi vichakshaNAya nama:

Salutations to the MahAchAryan , who composed
the yEsal Paattu (nindhA Sthuthi) for the divine
couple of ThiruvahIndhrapuram !

yEsal has the theme of ihazhthal , when the devotee 
is disappointed over the tardiness of the Lord not 
responding promptly to appear before him . IndhaLUr 
paasurams of Thirumangai are examples of yEsal paattu.

(66)(Pranavam) navarathna-srag-vidhAthrE nama:

Salutations to the ParamAchAryan , who presented 
a garland of songs with nine different chandha virutthams
that resemble a necklace made up of nine different gems !

(During the last PurattAsi SravaNam , a nava maNi maalai
made up of nine different gems was presented to Uthsavar
of ThiruvahIndhrapuram by BhakthAs from all over the world).

Swamy Desikan named it Navarathna Maalai conforming to
the grammar of Tamil poetry.In the final paasuram of 
NavamaNi Maalai, Swamy Desikan reminds us that he created 
nine Sthothrams on Lord DevanAthan ( One in Sanskrit , 
One in PrAkrutham and seven in Tamil ):

anthamil seer Ayindhainakar amarntha nAthan
adiyiNaimEl adi urayAl Iympathu yEtthi
chinthai-kavar pirAkritha nooRu kooRic-
chezhum Tamizh mummaNikkOvai seRiya sErtthup-
panthu kazhal AmmAnai Oosal yEsal 
paravu navamaNi maalai ivayum sonnEn
munthai maRai mozhiya vazhi mozhi Nee YenRu
Mukundhan aruL tantha payan peRREnAnE 

(meaning): The Lord of matchless glory , SrI DevanAthan
of ThiruvahIndhrapuram commanded adiyEn to compose sthOthrams
which contain the essence of the VedAs . AdiyEn placed His 
command on my head and composed One in Sanskrit , 
the Mother of all languages , one in PrAkrutham , 
the mazhali of Sarasvathi and five in the fertile 
language of Tamizh ( NavamaNi Maalai, MummaNikkOvai,
Panthu, Kazhal, AmmAnai, Oosal and yEsal). adiyEn
has now earned the rewards of performing this 
Kaimmkaryam ordered by Mukundhan. 

(67)(Pranavam) Paradarsana-bhanga kruthE nama:

Salutations to that AchAryan , who blessed us
with the profound SrI Sookthi named Para Matha
Bhangam !

This is a complex MaNipravALa grantham , which 
evaluates the deficiencies of other systems of
philosophy and establishes the soundness of
Bhagavad RaamAnuja Darsanam.This master piece 
of a work --composed in front of Lord DevanAthan
on the banks of Garuda Nadhi-- refutes the theories
of sixteen rival system. It is in the form of 54
verses and has the last verse eulogizing the sixteen
weapons of Lord Sudarshana . 

68.(PrAnavam) PurANOkthAnEka-Tatthva Srushti-krama nirUpakAya nama : 

Salutations to the Great AchAryan , who proved the correctness
of various Tatthva Srushti Kramams cited by PurANams.

Different PurANams describe the order of creation of
Tatthvams from the prakruthi matter(Dhravyam).In his
Sri Sookthis of Para matha Bangam and SarvArTa Sidhdi,
Swamy Desikan clarified the questions of hierarchy 
related to the creation of the sub-tatthvams from prakruthi.
Swamy observed that the PoorvAchAryAs did not rule on 
the correct order among these different evolutions
starting from Prakruthi since they were more keen on 
the seekers comprehending the key differences between 
three Tatthvams like ChEthanam , achEthanam and Iswaran
instead of dwelling deep into AchEthanam , which subdivides 
into Prakruthi, Kaalam and Suddha Satthvam . Swamy clarified 
the existing confusion on which came out of prakruthi and
their sequence of appearance. 

There are 24 counts in Tathtva Srushti starting from
Prakruthi and ending in PruTvI.

The sequence is prakruthi--> Mahath ---> AhankAram 
( Saathvika, Raajasa and Taamasa ahankArams). Out of
the three kinds of ahankArams arise the 11 Indhriyams 
( 5 Jn~ana Indhriyams , 5 KaramEndhriyams and Manas )
and 5 BhUthams ( AakAsam , Vaayu ,Agni , Jalam and Pruthvi)
and 5 TanmAthrams ( Sabdha, Sparsa , Roopa, Rasa and Gandham).

Sabdha TanmAthram gives birth to AakAsam ;latter gives rise 
to Sparsa TanmAthram; latter produces Vaayu , which in turn 
yields Roopa tanmAthram; latter gives birth to Agni , which 
in turn produces Rasa TanmAthram ;latter gives raise to
Appu ( water). From Appu , Gandha tanmAthram and that in turn
gives the last of the Pancha bhUtham, PruthvI. TanmAthram 
is the dhravyam between the two bhUthams and is the kaaryam
of the first bhUtham and the KaaraNam for the second bhUtham .
TanmAthram is like the state between milk and curd (Thayir). 

69. (praNavam) Parakaala-krutha SvarNa-bhimbha- sthEyA virOdha dhrusE nama:

Salutations to the SadAchAryan , who examined and 
concluded that " the stealing of the golden statue "
of BuddhA by Thirumangai Mannan was not against 
the dictates of SaasthrAs! 

Legend has it that Thirumangai Mannan "stole" a golden
statue of BuddhA , melted it and used the revenue generated 
from it to perform kaimkaryams at the SrIrangam temple. 
In his SrI Sookthi, SthEyA virOdham ( no longer available),
Swamy Desikan proved that the acquisition of that golden
statue from the Budhda vihAram at Naagapattinam by Kaliyan 
was neither theft nor a sinful act. In his Para Matha Bangam ,
Swamy Desikan observed that Manu Smruthi law , which approves of
a king confiscating the wealth of the unrighteous and using it
for the benefit of auspicious deeds. Swamy PaAsara Bhattar 
has also said (SrI RangarAja Sthavam: slOkam 36) that 
Thirumangai Mannan won over the adherents of other Mathams 
in debate and acquired the golden statue as a trophy.

70.(PraNavam) SvatantrAshtOtthrasatha virOdha-parihAra- vidhE nama:

Salutations to the SadAchAryan , who identified the 108
doubts that might arise in VisishtAdhvaitha darsanam and 
came up with the answers for resolving them in his
SrI Sookthi, VirOdha ParihAram .

The Rahasya Grantham , VirOdha ParihAram contains
the 108 potential doubts that might arise and Swamy
Desikan's responses to clear these doubts. VirOdha
ParihAram is the Rahasya grantham created by Swamy
Desikan after he completed his magnum opus , 
Rahasya Thraya Saaram out of compassion for us . 

71.(PraNavam) Raghupungava gadhyasrujE nama:

Salutations to the great poet , who blessed us 
with the sweet and majestic gadhyam about 
the Vaibhavam of SrI Raamachandran ! 

72.(PraNavam) Krutha-GOpAlavimsathayE nama:

Salutations to the Kavi Simham , who composed 
the madhura sthOthram on KaNNan known as 
SrI GOpAla Vimsathi ! 

73.(PraNavam) GOpapUrgathi bhadrAsAsana-thushta- ThrivikramAya nama:

Salutations to that SadAchAryan , who went to
ThirukkOvalUr (GOpalapuram) and performed MangaLAsAsanam
for Thrivikraman through the SrI Sookthi of DEhaLIsa Sthuthi
and made the Lord GOpAlan happy.

74.(PraNavam) DEhaLIsa-sthuthi preethAdhi-aadhibhaktha- sthutha MaadhavAya nama:

Salutations to that AchAryan , who placed SrI DehaLIsa
Sthuthi at the sacred feet of the Lord , who was worshipped
by the Mudhal AzhwArkaLs and pleased the Lord of GOpAalapuram
with his own sthOthram !

The Aadhi BhakthAs referred to here are Poygai, BhUtham
and pEy AazhwArs , who were squeezed by the Lord in
the narrow space of a DEhaLi and benefitted from
the darsana soubhAgyam of the Lord with His divine
consort SrI DEvi , the three AzhwArs celebrated their 
aanandhAnubhavam through their three ThiruvandhAthis . 
The nAmam of Maadhavan is used by Thirukkudanthai Desikan 
deliberately to remind us that the Mudhal AzhwArs saw the Lord 
with His divine consort ( ThirukkaNDEn ) and celebrated
the fundamental doctrine that the Lord in the company of
His PirAtti (a sLakshmipathi) is the Para Tatthvam for us.

75. (PraNavam) HasthisailEsa PanchAsath sthutha naagAchalEswarAya nama:

Salutations to that Great VaradarAja Bhakthar , who
bequeathed us with the divine sthuthi known as 
SrI VaradarAja PanchAsath containing 51 slOkams!

76. (praNavam) SrI Chihna mAlAhva kruthi preetha sajjana maanasAya nama:

Salutations to the great AchAryan , who blessed us with 
the SrI Sookthi known as "Thirucchinna Maalai "
to please the hearts of the saadhu janams.

At one time , during the travel of the Uthsava Moorthy,
Lord VaradarAjan around the Raaja Veethis Of Kaanchi , 
some protested that the dhivya Prabhandhams shoud not
be recited in His GhOshti. Swamy Desikan won over this protestors
in debate and established that " Dhivya Prabhandham recitation
in front of the Lord is " a Vaidhika ritual " and resumed 
the Uthsavam . The AaasthikAs of Kaanchi were very
pleased with the outcome of that debate and the Lord Himself 
was so moved that He presented Swamy Desikan with one of
His two Thirucchinnams as His recognition of the Kaimkaryam.

77. (PraNavam) DhvAdhaSAkhyAna gATAkruthE nama:

Salutations to that great AchAryan , who blessed us
with the SrI Sookthi Known as Panniru ThirunAmam
extolling the Vaibhavam of the twelve VyUha Naamams
of SrIman NaarAyaNan.

78. (PraNavam) NyAsa gATA vidhAyakAya nama:

Salutations to the SadAchAryan , who bequeathed 
the PeraruLALan SaraNAgathi-related SrI Sookthi
named "Adaikkala patthu".

79. (PraNavam) arTapanchaka sangrAhitha gATAkruthi VichakshaNAya Nama: 

Salutations to that great AchAryan , who had the skill
to condense the elaborate meanings of ArTa panchakam 
in his short prabhandham known as "aruttha Panchakam ". 

One who desires Moksham (Mumukshu) should comprehend clearly
five doctrines : (1) The nature of the Supreme Brahman 
(PrApyan) who is sought after as the one to be attained
(2) the nature of the Jeevan , which longs to attain Him
(3)The means (upAyam ) to attain that goal (4) The fruits
arising from the anushtAnam of that UpAyam (5) The obstacles
that stand in the way of reaching that coveted goal.

80. (PraNavam) VaishNavAvasyaka dinacharyAkrama vidhAyakAya nama: 

Salutations to that MahAchAryan , who blessed us with 
a SrI Sookti named "SrI VaishNava dinasari" to instruct us
on the daily anushtAnams to be followed by a SrI VaishNavan.

81. (PraNavam) SrI Hasthigiri mahAthmya kruthE nama:

Salutations to the great AchAryan , who composed 
the SrI Sookthi of Hasthigiri MahAthmyam !

The hill on which the Lord of Kanchi incarnated
during the Yaj~nam of Braham dEvan is Hasthi Giri .
To remind us of the glory of this hill due to
the avathAram of Lord VaradarAjan , the prefix of
SrI has been added here before Hasthigiri in 
this sahasranAmam. 

82. (PraNavam) KruthAshtabhujAshtakAya nama:

PraNAmams to the SadAchAryan , who blessed us
with the AshtabhujAshtakam about the ArchA Moorthy 
(Ashtabhujakaran) of Ashtabhujam temple at Kaanchi.
This sthuthi has 8 slOkams in praise of the Lord
with Ashta Bhujams .

83. (PraNavam) YathOkthakAri sthuthikruthE nama:

PraNAmams to the great AchAryan , who bequeathed us 
with the VegA sEthu SthOthram about "SonnavaNNam Seytha
PerumAL ( YathOkthakAri) of ThiruvehhA .

84. (PraNavam ) Krutha KaamAsikAshtakAya nama:

PraNAmams to the SadAchAryan , who blessed us 
with a sthuthi on SrI VeLukkai Narasimha BhagavAn 
containing 8 slOkams.

85. (PraNavam) Prapatthi dhIpikA preetha SrImath
DhIpa PrakAsakAya nama:

PraNAmams to that matchless AchAryan , who composed
SrI SaraNAgathi DhIpikai to celebrate the doctrines of
SaraNAgathy that he performed at the sacred feet of
SrI DhIpa PrakAsan of ThirutthaNkA dhivya Desam ,
whose agrahAram is ThUppul.Swamy has referred to in
this sthuthi that he composed this SaraNAgathy-related
sthuthi at the behest of the righteous ones(bhAgavathAs):
" SathAm niyOgath" krutham.

86. (PraNavam )PrapannAnvaha sambhAvya ParamArTa- sthuthi priyAya nama:

Salutations to that matchless AchAryan , who blessed 
the PrapannAs with a SthOthram known as "ParamArTa
Sthuthi" for use in the daily anushtAnams of PrapannAs.

This sthOthram is about SrI VijayarAghava PerumAL
of JaDAyu KshEthram ( Thirupputkkuzhi dhivya dEsam).
At the end of this sthuthi , Swamy Desikan himself
has suggested : 

" anasooyuabhirAdharENa bhAvyA 
ParamArTasthuthiranvaham prapannai:"

( This delectable ParamArTa Sthuthi should be 
recited daily by PrapannAs without jealousy 
and should be recited with SraddhA ).

87. (PraNavam ) SudarsanAshtakOddhUtha srEyoBhAdhaka sanjayAya nama:

PraNAmams to that compassionate AchAryan , who banished
the assembly of sins that block the righteous way of
chEthanams through the creation of SudarsanAshtakam.

Some suggest this Ashtakam was composed to banish
the cold fever that bothered the people of Thirupputkkuzhi;
others say that this was composed at ThiruvahIndhrapuram
before defeating the contestants from other mathams 
in a debate before Lord DeivanAyakan.

88. (PraNavam) sajjanaardhayA-SAsanaArta ShOdasAyudha- samsthuthayE nama:

PraNAmams to that ParamAchAryan , who composed 
the ShOdasAyudha sthOthram for the enhnacement 
of the srEyas of the righteous ones !

This SthOthram saluting the Vaibhavam of the sixteen 
weapons of SrI Sudarsanar is also considered to have been
created for reducing the sufferings of the people 
of Thirupputkkuzhi , when a flu type epidemic held its 
sway there. Swamy states in the body of this sthuthi:
" SrEyasE bhUyasE sathAM " ( For the benovolence of
the Saadhu Janams of Thirupputkkuzhi).

89. (PraNavam) SrImath VenkatanATiya mangaLAsAsana priyAya nama: 

PraNAmams to that SadAchAryan , who enjoyed immensely
the sevai of ThiruvEnkatamudayAn!

The SrImath Sabdham is added in this Sahasra Naamam
by Thirukkudanthai Desikan since the Lord of Thirumalai
is SrinivAsan , the Lord on whose chest AlarmEl Mangai
ThAyar resides .

90. {PraNavam} DayAsathaka veeNAgIthi preetha SrinivAsakAya nama:

PraNAmams to the Great AchAryan , who pleased Lord
SrInivAsan of Thirumalai through his VeeNA ghAnam ,
which took the form of DayA Sathakam !

Swamy Desikan composed a profound sthOthram 
to eulogize the DayA GuNam of Lord SrInivAsan 
and made the Lord of Thirumalai happy with that
sthOthram. There are 108 slOkams in this sathakam.
In the 104th slOkam , Swamy Desikan states that 
he was the VeeNA in the hands of Lord VenkatEsan and 
it was the Lord , who played on that VeeNA to create
this SrI Sokthi ( VaihArikENa vidhinA samayE gruhIthAm,
VeeNAvisEshamiva VenkatasailanATa:).

91. (PraNavam ) AyOdhyAdh-utthara-disA dhivya desa-
gathi priyAya nama:

Salutations to that SadAchAryan , who was very fond of going on
pilgrimage to Northern dhivya dEsams like AyOddhi !

Swamy desikan left Kaanchi and arrived at ThiruvahIndhrapuram 
and spent many years there performing Kaimakryam and MangaLAsAsanam
for Lord DevanAthan. After that , he left ThiruvahIndhrapuram ,
travelled to ThirukkOvalUr , Kaanchi , Thirumalai and thereafter
went on a pilgrimage to dhivya dEsams in the north like AhObilam ,
AyOddhi , Vada Mathurai, NaimisAraNyam et al . In his SrI Sookthi,
Sankalpa SooryOdhayam , Sawmy Desikan includes some of 
the MangaLAsAasana slOkams for the northern dhivya dEsams. 

92. (Pranavam) KaanchImAyee-yathikshudhra-nirAsi sthambha- lEkanAya nama:

Salutations to that Great AchAryan who controlled a low level 
sanyAsi(a MaayAvi) by scratching on a nearby pillar 
to counter his misdeed !

One day , a lowly sanyAsi contested Swamy Desikan in debate
and lost quickly.He was angry . Being a practitoner of magic , 
he went to a nearby pond and began to drink the water from that
pond to harm Swamy Desikan . This led to Swamy Desikan's 
stomach becoming swollen and caused pain to him. Swamy recfognized 
quickly the trick played by the Kshudhra sanyAsi and used 
his nail to scratch a pillar next to him. Lo and behold! 
all the water drunk by the MaayAvi began to pour out of 
that pillar . The SanyAsi understood Swamy Desikan's loftiness 
thereafter and fell at our AchAryan's feet and asked for 
pardon for committing such an offense. 

93. (Pranavam) VidhyAraNya-chamathkAradhAyee- VairAgyapanchakAya nama:

PraNAmams to that Parama VairAgyasAli, who surprised his
boyhood friend , VidhyAraNyar through the SrI Sookthi of
VairAgya panchakam !

VidhyAraNyar was the court vidhvAn of the Vijayanagara King.
He was also a boyhood friend of Swamy Desikan. Feeling bad that
Swamy Desikan was eking his livelihood through unchavrutthi,
VidhyAraNyar sent a note to his friend to come to the royal
court to shake off his poverty and live in a manner befitting
his (Sawmy Desikan's) Scholarship.Swamy Desikan politely 
refused the well meant invitaion and the offer. VidhyAraNyar 
pressed his friend again to reconsider. Swamy Desikan composed 
as his response , five great slOakms,which categorically 
rejected serving anyone except Lord VaradarAjan of Kaanchi 
and emphasized that was the eternal wealth bequeathed to him . 
The whole world revered the Virakthi and VairAgyam of 
Swamy Desikan , when they came to know of the lofty 
message contained in the slOkams of VairAgya panchakam. 

94. (PraNavam) Krutha-sEswaramImAmsAya nama:

PraNAmams to that SadAchAryan , who blessed us with
the SrIsookthi of sEswara MeemAmsA!

MeemAmsa Saasthram deals with the various aspects of 
Yaagams and sacred rites.The commentators before 
Swamy Desikan rejected Iswaran and asserted that 
the Yaagams alone have the power to yield the fruits
that one seeks. Swamy Desikan straightened out these
incorect views and established that Iswaran is the One , 
who grants the fruits arising from the efforts such as
Yaagams and that Yaagams are only for worshipping Iswaran .
Swamy thus showed that sEswara MeemAmsam or the MeemAmsam
that recognizes the Lord as the sole Phala-dhAyakan is 
the correct view that is compatible with the views of
the author of Poorva MeemAmsa , Sage Jaimini. 

95. (Pranavam) MeemAmsapadhukA-kruthayE nama:

PraNAmams to that Great AchAryan , who composed 
the srEshta grantham named MeemAmsa PaadhukA !

Just as the PaadhukAs protect one's feet from
the thorns and stones of the road , MeemAmsa PaadhukA 
protects the MeemAmsa Saasthram from the wrong
intrepretations of commentators , who twisted 
the views of the original author, Sage Jaimini,
the disciple of Sage VyAsA. 

96. (Pranavam) BhaDDaathi-sUthra-dhurvyAkhyA-nirAkaraNa dakshiNAya nama:

Salutations to the great AchAryan , who had the penetrating
intellect to reject the incorrect intrepretations of 
the original Poorva MeemAmsa Soothrams by KumArila Bhattar,
PrabhAkarar and the like!

97. (praNavam ) ParisankhyAkhya-vidhyarTa-nirUpaNa dhurandharAya nama: 

PraNAmams to the SadAchAryan , who clearly explained the complex
rules such as ParisankhyA Vidhi that one comes across in MeemAmsa 
Saasthram and its commentaries !

ParisankhyA Vidhi (injunction) is met with , when instruction
is given to follow one path, while two routes are open . 
For example , those who are engaged in speaking can tell either
the truth or lie. To prevent people from speaking the untruth,
Vedam gives the Vidhi : "sathyam Vadha" . Additional examples
about parisankhyA Vidhi are given by Swamy Desikan in
sEswara MeemAmsA ( 1.2.42). 

98. (PraNavam) SrIranganATa-sEnEsa-SAsaNOtthamsana- priyAya nama:

Salutations to that ParamAchAryan , who placed the order of
Lord VishvaksEnar on his head with reverence and obeyed it!

At one time, Some paramatha scholars were criticizing 
VisishtAdhvaitham . They insisted that the local AchAryAs
engage them in debate to establish the accuracy of 
Bhagavath RaamAnuja Darsanam. The SrIrangam based AchAryAs
were at a loss as how to handle this pressure from them .
They sent mail to Swamy Desikan at Kaanchi and headed 
that message with the statement: " By the command of
VishvaksEsnar , the Chief of Staff of the army of Lord 
RanganATan ". Swamy responded to that command to come 
to SrIrangam with alacrity and reverence and arirved at 
SrIrangam to defeat the contestants in debate.

99. (PraNavam) BhaDDaarakAdhyuktha-reethi-RangisEvA- kramOthsukAya nama:

Salutations to that SadAchAryan , who was joyous in performing
MangaLAsAsanam for Lord RanganATan in the manner pracised by
Swamy ParAsara Bhattar in his time !

Swamy ParAsara Bhattar described in the Poorva Sathakam of
SrI RangarAja Sthavam the kramam to worship LOrd RanganATan
at SrIranga KshEthram. The kramam (the sequence) of that 
worship shown by Swamy ParAsara Bhattar is:

AchArya Vandhnam ,Guru ParamparA dhyAnam , CauvEry snAnam , 
Gopura darsanam , DhvAra Paalaka vandhanam , stops at 
the Thousand pillar MaNDapam ,washing feet at Chandra PushkaraNi , 
visit to AzhwAr Sannidhis , MEttazhagiya Singar Sannidhi ,
stop at the sacred Thiruppunnai tree , SEnai MudaliyAr sannidhi ,
Garudar Sannidhi , HanumAn sannidhi , the place where the sacred
cane of VishvaksEnar rests , holding the The Wedding Pillars 
and finally sEvai of the reclining Lord in His sanctum sanctorium.
Swamy Desikan followed this kramam established by his
PoorvAchAryar , Swamy ParAsara Bhattar.

100.(Pranavam) BhagavaddhyAnasOpAna-vardhitha-SrIsa-bhakthikAya nama:

Salutations to that sadAchAryan , who helps us grow our
devotion to Lord RanganATA through the recitation of 
his SrI Sookthi , SrI Bhagavath DhyAna sOpAanam! 

Swamy Desikan composed a deeply moving sthOthram
that is the outcome of his blissful anubhavam 
of Lord RanganAtha from Thiruvadi ( sacred Feet ) to
Thirumudi ( the sacred crown) in the manner enjoyed by 
ThiruppANa AzhwAr(AmalnAdhipirAn Dhivya prabhandham).
Thirukkudanthai Desikan followed Swamy Desikan's foot steps
in enjoying the beauty of the reclining Lord of Thirukkudanthai,
SrI AarAvamudhan and bequeathed to us his beautiful 
"AparyAthAmrutha DhyAna sOpAnam ).

Let us conclude this posting up to 100 SahasranAmams 
with the recitation of the last slOkam of Sri Bhagavath
DhyAna sOpAnam of Swamy Desikan with his prayers for
the growth of Bhakthi to the Lord for us :

RangasTAnE rasikamahithE ranjithAsEshachitthE
vidhvath sEvA vimala manasA VenkatEsEna kluptham 
aklEsEna praNihitha dhiyAm aarurukshOravasthAm
Bhakthim gADAm disathu Bhagavadh dhyAna sOpAnamEthath

VAzhi vyAkhyAmuddirak kai !!!
VedAnthasUri charaNau sharaNam prapadye !!!
SrI LakshmI HayagrIva ParabrahmaNE nama:
Daasan , Oppiliappan Koil VaradAchAri SaThakOpan