Desika Sahasranama

Index

Satha DhUshaNi, PrakaraNa granthams, Taathparya Chandrikai and Tatthva Muktha KalApam

(169) (PraNavam) DasAvathAra sthOthrAkhya JaganmangaLa-kArakAya Nama:
 
(meaning) : Salutations to that AchAryan , who created " the JaganmangaLam "
known as "DasAvathara SthOthram " .
 
(Comments ) : At Srirangam , there is a DasAvathAra Sannidhi built by Thirumangai
Mannan . Swamy Desikan created the DasAvathAra SthOthram there to offer
his praNamams to the ten avathArams of  Lord RanganAtha . His intention
was to seek auspiciousnes to the world ( JaganmangaLam ) through the recitation 
of Sri DasAvathAra SthOthram . The effect of this sthOtheam is like the plant
" JaganmangaLam " growing on the ocean floor , which on partaking
blesses one with dhivya Jn~Anam . SrI DasAvathAra SthOthram that grew
from the ocean of Jn~Anam (Swamy Desikan ) is equivalent to that ocean herb
of the same name ( JaganmangaLam ) .
 
(170) (PraNavam ) Svapna BhAshyakrudha aajn~aptha VedAchooDa pravartanAya nama:
 
(Meaning ) : Salutations to that AchAryan , who was commanded to engage in
VedAntha Pravarthanam by AchArya RaamAnuja Himself through the medium of
a dream .
 
(Commentary ) :One night , AchArya RaamAnuja appered in the dream of Swamy Desikan
and commanded Swamy to create many Sri Sookthhis  to defend VisishtAdhvaitha
SiddhAntham for the benefit of all . Swamy carried out that command very well by
performing SrI BhAshya KaalakshEpams many times , creating many SrI Sookthis
and defending our SiddhAntham by defeating para Matha Vadhins in debates .
RakshaNam of our Matham was done thru the creation of Sri Sookthis of Satha DhUshaNi
and Para matha Bhangam . Swamy reinforced our Matham thru the creation of
the Granthams like Tatthvamuktha kalApam and NyAya SiddhAnjanam .
 
(171) (PraNavam) Yatheendhra sapthathyAkhyA upachAra shruthyantha
dheepakruthE nama:
 
(Meaning) : Salutations to the AchAryan , who blessed us with the SrI Sookthi of
YathirAja Sapthathi recognized as " Upanishad UpachAra Dheepam " .
 
(Commentary ) : The day after AchArya RaamAnujA appeared in Swamy Desikan's
dream , it was the Thirunakshathram (Chitrai ThiruvAdhirai) . Swamy was at
SrIperumbhUthUr that day for the MangaLAsAsanam of AchArya RaamAnuja .
Swamy stood before the Sannidhi of AchArya RaamAnujA and was overwhelmed
by the darsanam of BhAshyakArar and " YathirAja Sapthathi " flowed out of
Swamy Desikan . Thirukkudanthai Desikan quoted Swamy Desikan describing
YathirAja Sapthathi  as " UpanishadhAm UpachAra dheepikEyam " or the lamp
carried as UpachAram to guide the Upanishads from being led in the incorrect path .
Others (Para Matha Vaadhins ) misintrepreted the meanings of Upanishads and
were taking the Upanishads  via the inauspicous paths . This  naming of  YathirAja
Sapthathi  as "Upanishad UpachAra dheepikEyam "  arises from the imagery of
AchArya RaamAnuja holding the torch of correct meanings to help the Upanishads
travel in the auspicious path . YathirAja Sapthathi is thus an UpachAra Dheepam
for Upanishads.  
 
(172) (PraNavam) Bhakthi-prakarsha vihitha SrI-BhU-GodhA Sthuthi priyAya Nama:
 
(Meaning) : Salutations to the AchAryan , who created the three individual
Sthuthis for SrI Devi , BhU Devi and Godha NaacchiyAr out of his bhakthi
that flowed out of him .
 
(Commentary ) : Swamy Desikan has indicated that the three sthuthis he composed
on Sri , BhU and GodhA Devis were the result of his abundant Bhakthi for them :
" Upachitha gurubhakthE: Utthtitham VenkatEsAth " in SrI Sthuthi ( this poem originated from
VenkatEsa Kavi with huge and growing Bhakthi for SrI Devi ) ; " Virachithamidham
VenkatEsEna BhakthyA " in BhU Sthuthi  ( This was created by VenkatEsa Kavi
with deep Bhkthi) ;  " Vikisatha BhakthErutthitham " in GodhA Sthuthi ( This sthOthram
arose from VenkatEsa Kavi as a rsult of his blossoming Bhakthi for GodhA Devi) .
Swamy Desikan himself has thus indicated that these three compositions were
rooted in deep Bhakthi for the three Devis of the Lord . 
 
(173) (PraNavam) RangEsa Aajn~Akrutha NyAsa Tilaka sthOthra rathnakAya nama:
 
(Meaning): Salutations to the AchAryan , who created the SrI Sookthi of  NyAsa Tilakam
following the command of Lord RanganAtha.  
 
(Commentary ):  This SrI Sookthi is about the Vaibhavam of Prapatthi .It has
32 slOkams and has been described as "SthOthra Rathnam " by KumAra
VaradAccAr Swamy , the son of Swamy Desikan,  since it contains all we need
to know about Prapatthi Saasthram and its anushtAnam . Swamy has chosen
the name of NyAsa Tilakam to indicate that alankAram on the forehead of us
to enchant Lord RanganAtha ( for His vasIkaraNam ).Swamy also implied that
this SrI Sookthi serves as a Tilakam for nyAsam . 
 
(174) SrIranganAtha dhattha SrI VedAnthaachArya naamakAya nama:
 
(Meaning): Salutations to that AchAryan , who has the Birudhu ( Title) of
VedAnthAcchAryar conferred on Him by none other than Lord RanganAtha.
 
(Commentary) : The title of VedAnthAchAryan really belongs to Lord RanganAtha
alone as a PraTamAchAryan . Our Lord was so pleased with the siddhAntha
SthApana Kaimkaryam of Swamy Desikan that He transferred  His own title
to Sri VenkatanAthan so that he can be known from then on as VedAnthAchAryan
(VedAntha Desikan), the title by which he is revered by the world.
 
(175) (PraNavam) RangEswari dhattha Sarva Tantra SvAtantrya bhUshithAya nama:
 
(Meaning) : Salutations to that AchAryan , who was adorned with the title of
Sarva Tantra Svatantrar by Sri RanganAyaki , the divine consort of the Lord of
Srirangam .
 
(Commentary ) : The recognition by the Divine Consort of the Lord is a very
special honor ; it is even loftier in SrEyas than the bahumAnam of the Lord .
Acknowledging the many matchless kaimkaryams in defense of our darsanam ,
Sri RanganAyaki conferred on Swamy Desikan the title of Sarva Tantra Svatantrar
( One who roamed with ease among all Bhagavath Saasthrams and Loukeeka Kalais).
 
(176) (PraNavam) ayathnakrutha vaadhithraya khaNDana niBhandhanAya nama:
 
(Meaning) :Salutations to that AchAryan , who effortlessly created the SrI Sookthi
revered as "Vadhi-thraya KhaNDanam " .
 
(Commentary) : This Sri Sookthi blessed  by Swamy Desikan is no longer available
to us . This grantham focused on the refutation of the three Mathams : Saankara ,
Yaahdava and BhAskara Mathams .
 
(177) (PraNavam) TathvaDeekA  vyAkrutha SrImath BhAshyAmrutha saagarAya nama:
 
( Meaning) : Salutations to that AchAryan , who created a Commentary for Sri BhAshyam ,
the ocean of nectar .
 
( Commentary ) :Tatthva Deekai is the VyAkhyAnam fro SrI BhAshyam blessed to us
by Swamy Desikan .
 
(178) (PraNavam) VaajisAkhAsikhA vyAkhyAkruthi sampreetha mAnasAya Nama:
 
(Meaning) : Salutations to that AchAryan , who pleased the minds of scholars
through the creation of his commentary for IsAvsya Upanishad belonging to
the VaajasanEya SaakhA .
 
(Commnetray ) : At the end of his commentary  on this Upanishad , Swamy Desikan
acknowledged that he who belonged to ViswAmithra gOthram ( VaiswAmithra :)
created this commentary for the hitham of the world (Viswamithram) for
the enjoyment of sishyAs and scholars ( vyatAneeth vidhvacchAthra preethayE
VenkatEsa: ) .
 
 
(179) (PraNavam) Taathparya chandrikA susTa-GeethAbhAshya mahA-paTAya nama:
 
(Meaning) : Salutations to that Utthama AchAryan , who elaborated on the auspicious
and majestic commentary of VaLLal  RaamaanujA  (SrI GeethA BhAshyam ) through
his Sri Sookthi entitled " Taathparya Chandrikaa" to help one and all access and enjoy
without difficulty the true meanings of GeethA slOkams  provided earlier in a terse way
by AchArya RaamAnuja.
 
(Commentary ) : AchArya RaamAnuja"s GeethA BhAshyam was at a high level
and was easy for scholars to comprehend the insights and meanings given there .
People without the gift of scholarship admired superficially the majestic
commentary of AchArya RaamAnuja but had difficulties in comprehending
the depth of BhAshyakArar's high level commentary on the meanings of
(Taathparyams of ) the slOkams of Bhagavth GeethA  . Swamy Desikan came to
our rescue through his elaboration on the commentary of GeethA by AchArya
RaamAnujA through his SrI Sookthi named " Taathparya Chandrikai " to
help us comprehend the true meanings of the slOkams of Bhagavath GeethA
provided by AchArya RaamAnujA . Swamy Desikan also helped us remove our
own confusions arising from the reading of the viparitha commentaries of
Para Matha Vadhins on GeethA Saasthram .
 
(180) (PraNavam) YaamunAryOktha GeethArTasangraha-thrANa-kaarakAya nama:
 
(Meaning):Salutations to that SrEshta AchAryan , who wrote a rakshA grantham
for  Swamy AlavanthAr's " GeethArTa Sangraham " .
 
( Commentary ) : Swamy AlavanthAr blessed us with a highly condensed yet elegant
summary of the true meanings of the chapters of Bhagavath GeethA and their
purport . AchArya RaamAnujA used GeethArTa Sangraha as the basis for his
own commentary on GeethOPanishad . Swamy Desikan created a rakshA
grantham for Swamy AlavanthAr's " GeethArTa Sangraham " for our benefit ;
this rakshA grantham helped us chase away the doubts that we might have
had in gaining a clear understanding of the summary of GethA slOkams by
Swamy AlavanthAr .
 
From 181 to 196 , Thirukkudanthai Desikan devotes
the coverage to the content of Taathparya Chandrikai .
From 197 to 205 , Swamy refers to a few PrakaraNa granthams
(Tatthva Muktha KalApam , SarvArTa Siddhi , AdhikaraNa SaarAvaLi,
AdhikaraNa DarpaNam , NyAya parisuddhi , NyAya SiddhAnjanam
and VirOdha ParihAram created by him in defense of our Darsanam .
 
( 181) (PraNavam) PishtapasvAdhi gATOkthi vyavasthAkaraNa
kshamAya nama:
 
(meaning) : Salutations to that VedAnthAchAryan , who had the capabilities to
discern the meanings of the slOkams dealing with the use of "Pishta Pasu "
( animals made of flour or ghee) in Yaagams as sacrificial objects instead of
the real animals . 
 
(Commentary ) : In Yaagams , Pasu himsai is involved ( prescribed by SaasthrAs) .
Manu Smruthi suggests that animal form made of flour or ghee ( Pishta or
Ghrutha Pasu) can be used in place of the real goat .There are specific conditions
under which such substitution should be made .  Kruta yuga dharma nishtar alone
can make this substitution . There is thus Yuga dharmam . At other yugams , only
those Bhagavatha dharma nishtAs  with a compassionate heart can  use Pishta
or Grutha Pasu . In today's PaalakkAdu , NambhUdhri Brahmins routinely use
these Pishta Pasus in Soma Yaagams . Swamy Desikan had the clear knowledge
about these slOkAs defining adhikAram for use of Pishta or Ghrutha Pasus .
 
TherazhandhUr Sthala PurANam has reference to the correctness or otherwise of
using Pishta Pasu in Yaj~nams and what happened to a king , who did not rule right
on this matter , when DevAs and Rishis took opposite points of view . The king swerved
from his neutrality and was partial to the DevAs and lost his ability to travel in the skies 
with his chariot . His Chariot descended from the skies and landed in TherazhundhUr .
He recieved the anugraham of the Lord of that Dhivya dEsam to resume his aereal
Journey .Swamy Desikan would have been a better moderator in deciding on
\Pishta Pasu adhikArithvam.
   
(182) (PraNavam ) Pradhvamsa prAgabhAvAdhi vyavasTAkaraNa
kashamAya nama:
 
( Meaning) : Salutations to the SrEshta AchAryan , who can intrepret the complexities
behind PrAga bhAvam and PradhvamsAbhAvam and  define their differences .
 
(Commentary ) : AbhAvam is the term to denote "illamai " ( absence /nonexistence) .
abhAvams are of four kinds as per Saasthrams :(1)  PrAgabhAvam (2) PradhvamsAbhAvam 
(3) athyanthAbhAvam  and (4) anyOnyAbhavam . These abhAvams & their limits are discussed in 
Taathparya Chandrikai and their uniqueness  are clearly outlined by  Swamy Desikan
as elaborations of doctrines covered by AchArya RaamAnujA in his GeethA BhAshyam .  
VisishtAdhavitham differs from other mathams in defining abhAvam and
classifies abhAvam in four states .
 
(183) (PraNavam) VaidhahimsA ahisathAsTApana neethi suneethikAya Nama:
 
(Meaning ): Salutations to that AchAryan , who followed as dharmam the anushtAanam
that considered " the himsai " in Yaagam as not being himsai at all from a SaasthrEic
point of view .
 
( Commentary ) : As per VedAs , Yaagams require use of consecrated animal sacrifice
as aahUthi. The same Vedam commands that no himsai should be invoked against
living entities .The doubt arises about reconciling these totally different points of
view . Swamy Desikan believed in the dictum that " the himsai " for the Pasu in
the Yaagam is not himsai at all for the Pasu since it reaches Svarga lOkam after
the sacrifice and enjoys BhOgams there . Tp attain that bhogam , it undergoes
"the himsai " just as one udergoes sugery to gain good health and long life .
Swamy Desikan cleared these doubts and established the basis for such "a himsai " 
in Yaagams . 
 
(184) (PraNavam) Mumukshusooktha vaadhAdhi phalOkthitathi 
neethividhE Nama:
 
(Meaning) : Salutations to the AchAryan , who understood the subtle points about
the meanings of Vedic SookthavAkams , when they are applied to one who desires
Moksham ( Mumukshu) .
 
(Commentary ) : For a Mumukshu , Moksham is the PradhAna ( Primary ) Phalan .
There are SookthavAkams in Vedams and Upanishadic Vaakyams that bless
the Mumukshu with long life (aayurAsasthE ) , auspicious progeny etc  . One may
wonder , why the Sruthi bothers to bless these Ihika ( worldly) Phalans ) to a Mumukshu ,
whos Pradhana goal is Moksham . Swamy Desikan points out that MOksham is still
the Primary phalan for a Mumukshu and the rest are those granted by BhagavAn
without the Mumukshu asking for them (avAnthara Phalans ) . They help to gain
the Moksha Phalan . For instance , long life provides the time span needed to
practise succssefully Bhakthi yOgam to gain Moksham at the end .
 
(185) (PraNavam) avAptha-sarvakAmathva guNa-nirNaya gOvidhAya nama:
 
(Meaning) : Salutations to that AchAryan , who could provide a befitting description
of the Lord's guNam of avAptha Samastha Kaamathvam . 
 
(Commentary ) : The superficial meaning for this guNam is that our Lord has fulfilled
every one of His desires and therefore He has no want.He does not need to gain or
acquire anything . He has got every thing in His possession .In this context , question may
arise about His enjoying the fruits ( LeelA rasam) of His vyApAram of Srushti et al .
If He already has every thing and has enjoyed every thing , where is the need for
Him to enjoy leelaa rasam afresh ? We can not then say that the fruits of His Srushti
is new leelA rasam . Hence the name of "AvAptha Samastha Kaaman " or one who
has every thing and enjoyed every thing does not fit . Another question on the appropriateness
of this title relates to His many avathArams . He takes these avathArams to fulfill a purpose
or other ( prayOjanams) .  If he has alrady all these prayOjanams , there is no reason
to take these avathArams . Otherwise , one has to assume that He did not acquire
all these prayOjanams before . In that case , How can one call Him as
"AvAptha Samastha Kaaman " ?
 
SamaadhAnam : The name AvAptha Samastha Kaaman does not mean that
He has attained all He desired or fulfilled all His wishes . On the contrary , it means
that He is the One , who can attain any wish of His at the time He thinks about them .
Through the power of His sankalpam alone , He can attain them . He is not like us ,
who suffer from our inability to attain what we wish for. He takes on activities like
Srushti and avathArams to execute what He  has already willed ( IcchA mAthrENa
sarvam PrApnOthi ) .
 
(186) (PraNavam) KaivalyAkhya pumarTa savroopa anithyathva saadhakAya nama :


(meaning) : Salutations to that AchAryan , who prooved that the Kaivalya
PurushArTam is not a lasting one (anithyam) .

(Commentary ) : Kaivalyam is AathmAnubhavam . Enjoying one's aathma
svaroopam after casting aside the mortal body is Kaivalya Sukham . This
anubhavam is more enjoyable than SvargAnbhavam . Some seek it as a
PurushArTam ( goal of life ) . Kaivalyam is lower by many measures in bliss
than  MokshAnanadham. In this state of Kaivalyam , there is no Iswarya
anubhavam or BrahmAnubhavam . It is just kEvala aathmAnubhavam(Kaivalyam).

When the Jeevan has Kaivalya PrApthi , it resides in a lOkam below and
near to SrI Vaikuntam .There , it enjoys KaivalyAnubhavam .The UpAyam
to gain Kaivalyam is to meditate on one's aathma savaroopam . Those who
observe the Brahma Vidhyai of PanchAgni Vidhyai stay in this Kaivalya lOkam
for a limited time before ascending to their final destination of SrI Vaikuntam .
Those who practise Jn~Ana Yogam ( not Bhakthi yOgam) also end up with
the non-lasting Kaivalya PurushArTam . After their extended stay in Kaivalya lOkam ,
they return to SamsAric world . In the state of true Moksham , BrahmAnubhavam
unlike KaivalyAnubhavam , is ever lasting . There is no more return to SamsAric
world for one who has attained Sri Vaikunta PrApthi .

(187) (PraNavam) Saanga-karma jn~Ana bhakthi yOgaavadhruthi
kOvidhAya Nama:

(Meaning) : Salutations to that AchAryan , who had the skills to determine
the parts ( angams) of Karma , Bhakthi and Jn~Ana Yogams .

(Commentary ) : In GeethA BhAshyam of AchArya RaamAnujA , the above three
yOgams are elaborated upon . Yogam here stands for UpAyam . Karma yOgam
consists of performing the Nithya -Naimitthika karmAs , practising Kaamya karmAs without 
looking for phalan and observing peanance ( tapas) or theertha yAthrai or DhAnam
(giving alms) routinely . Jn~Ana yOgam is the state of meditation on the JeevAthma
svaroopam without attachement to the body after cleansing one's mind from
the practise of Karma yOgam . Bhakthi yOgam is the uninterrupted dhyAnam of
Bhagavaan with deep BHakthi . The observance of VarNAsrama dharmam
is an angam for all the three yOgams .     

(188) (PraNavam) VibhUthi-viswaroopAdhi virOdha-samana
kshamAya Nama:

(Meaning ) : Salutations to that AchAryan , who had the skills to remove
the confusion arising from the understanding of VibhUthi and Viswaroopam .

(Commentary ) : The tenth adhyAyam of Geethai is VibhUthi adhyAyam .
The eleventh chapter of Geethai is Viswaroopa adhyAyam . VibhUthi is
about the Iswaryams (wealth) of Bhagavaan . Viswaroopam is the sEvai
that Bhagavaan blessed Arjunaa with in the middle of the battle field
regarding His Universal form as the Supreme Master of all ChEthanams and 
achEthanams ( His VibhUthis) . While reading the above two chapters of
Bhagavath GeethA , one may be confronted with doubts . Swamy Desikan
was able to provide the answers to remove doubts about compatability of
the content of these two chapters .

For example , in the VibhUthi adhyAyam , Bhagavaan says that He is Raamaa
among the skilled archers or wielders of the bow and arrow  in war . The doubt
may arise why GeethAchAryan says that Raaman is my VibhUthi , when Raama
and Krishna are one and the same Bhagavaan . The parihAram for this sankhai(doubt)
housed in the statement , " Sasthra bhruthAm RaamOaham " is  " Sastrrabhruthvam 
athra VIbhUthi: " . The VibhUthi is not Raama but the Sasthrabhruthvam ( the Iswaryam
or the skill of handling the bow and the arrow as an archer ) . Many heros can
handle the bow and arrow well. This VibhUthi is the most elevated(highest) in Raama .
This high dharmam ( sasthrabhruthavam ) is also My niyAmyam (adheenam , under
My control) says GeethAchAryan . Similarly , one may have doubts about points
made in Viswaroopa adhyAyam like how can one have multitudes of eyes and
ears etc in the same body . Swamy Desikan provided answers for these doubts
that assailed the mind of aasthikAs .       

(189) (PraNavam) aathmAnAthma guNakshEthra KshEthrataj~na sOdhana
dakshiNAya Nama:

(Meaning ) : Salutations to that AchAryan , who had the intellectual rigor to
anlayze and clarify doctrines like Aathma guNAs , anAthma guNAs , KshEthram
and KshEthraj~nan .

(Commentary) : Aathma guNAs are those like ahimsA , VairAgyam , Freedom from ego ,
Patience , AchArya Bhakthi , Soucham or Suddhi , which promote aathma Jn~Anam .
The opposite of Aathma guNams are anAthma guNams . They are collectively known
as ajn~Anam or Aathma Jn~An aViruddhams . KshEthram is our SarIram (body) , where the Sukha
and Dukkha anubhavams are experienced . Just as the seeds planted in a field (KshEthram)
yields fruit in the form of a crop , the karmAs planted in the SarIram yields karma phalan .
KshEthraj~nan is the JeevAthma , who is different from the SarIram .  

(190) (PraNavam) PurushOtthama nirukthi vidhE nama:

( Meaning) : Salutations to that AchAryan , who understood clearly
the nirvachana prakAram (etymology) for the PurushOtthama Sabdham .

(Commentary) : When one uses  VyAkaraNam strictly , one experiences
difficulty in providing the right meaning for the PurushOtthama sabdham . Swamy 
Desikan had the intellectual rigour to explain the meaning of this important
word , " PurushOtthaman " celebrated in the PurushOtthama adhyAyam
of Geethai . There are three ways to understand the meaning of " PurushOtthaman":
(1) Panchamee Tathpurusha SamAsam: PurushEbhya: Utthama:( Loftier than Purushas ,
Viz., Bhaddha-Muktha-Nithya Jeevans (2) Shashtee Tathpurusha SamAsam : PurushANAm
Uttthama: ( Uthaman beyond the PurushAs ) , (3) Sapthamee Tathpurusha SamAsam :
PurushEshu Utthama: ( Utthaman among PurushAs) . He is the Supreme Being 
amongst us is the meaning given by Bhagavaaan in the Geethai : " Utthama: 
Purushasthvanya: ". 

(191) (PraNavam ) DevAsura VibhAga nirukthi vidhE nama:

( Meaning) : Salutations to that AchAryan, who can define the lakshaNams
about the DevAs and the AsurAs and the differences between them .

(Commnetary ) : Bhagavaan creates PurushAs either as Deva srushti or asura srushti.
Those who come under Dhaiva srushti ( DevAs) obey the injunctions of the VedAs
and Smruthis and are obedient to the commands of the Lord . They possess traits of
ahimsai , Dayaa , Forbearance , ThyAgam and other noble guNams . Here , the reference
is not to the DevAs like Indhraa but to those , who follow the path laid out by Bhagavaan in
His SaasthrAs . Aasura Prakruthis are those who are the opposite of the DevAs in
every aspect .

(192) ( PraNavam) karthru-karmAdhi satthvAdhi guNAdhIna vibhAga
vidhE nama:

(Meaning) : Salutations to the AchAryan, who understood the underlying guNams
associated with Jn~Anam( knowledge about the deed/karma that is to be done) ,
Karma ( the deed to be done) and KarthA ( One who engages in the karmA ) .

(Commentary ) : Three kinds of GuNams (Saathvikam , Raajasam and Taamasam)
underly the above three categories of Jn~Anam , Karma and KarthA .

Saathvika Jn~Anam will permit one to do the karmAs without links to Phalans.
Saathvika Jn~Anam arises , when one understands that the Aathmaa is the same
inspite of the fact that there are many SarIrams for th Aathmaa . Raajasa Jn~Anam(RJ)
is the erroneous knowledge that Aathmaa like Sariram is of many kinds . RJ will lead
to performing karmAs with phala sambhandham . Taamasa Jn~Anam is associated
with the incorrect understanding of aathmaa and that leads one to perform karmaas
that yield insignificant Phalans .

Karmam is also of three kinds : Saathvika Karmaa(SK ); Raajasa Karmaa(RK) and
Taamasa Karmaa ( TK) . SK are those done without prayOjanam ( Phala sambhandham)
and without ego . These are appropriate karmaas befitting VarNAsrama dharmams .
RK is the karma done expecting a Phalan and done with intensity . TK is the karmaa
resulting from aj~nAnam , when one engages in actions without thought about the himsai
that he is causing , the sorrow that he creates in others and with unawareness of
his talent/qualifications to undertake that action .

Kartha is also of the three kinds : Saathvika , Raakasa and Taamasika karthAs .
Sathvikar is disintersted in Phalan , has no ahnakAram and engages in karma
with courage and uthsAham ( joy); Raajasar has interst in the Phalan and experiences
the changes such as sorrow. Taamasar is a cheater and practioner of inauspicious
deeds and is  filled always with sorrow due to his ajn~Anam . 

(193) (PraNavam ) yEkayanOktha asooyAvirbhAva vyAkruthi
dakshiNAya nama:

(Meaning) :  Salutations to the AchAryan , who commentd skillfully about asooyaa--
aavirbAva prakaraNam dealt with in  In EkAyanam ( RahasyAmnAyanam) .

(Commentary ) : There is a story in RahasyAmnAyanam that deals with the appearance of
hatred between the four Varnams ( BhraamaNa , Kashathriya, Vaisya nad Soodhra Jaathis)
about their respective duties assigned by the Sruthis and Smruthis. Each felt that their
particualr duites were superior to the other three . The question arose : Why service
( Paricharyai) alone is assigned to Soodhraas , while MahA BhAratham says that they
can have dheekshai and also considered fit to perform Bhagavad AarAdhanam ?
SrI Saathva Sahithai approves the performance of Taantrika Poojaa by the SoodhrAs 
without using PraNavam . Other SaasthrAs say that the SudhrAs can perform pancha
Yaj~nams , SrArdhdam and observe EkAdasi Vratham .   The question in this context
is : How can you relegate them only to kaimkaryam ( sEvai) to the other three
groups ? The answer is that they do have the rights to observe all the above anushtAnams
but their PradhAna ( Prinicipal) dharmam is Paricharyai to the other three groups. They
have to observe other anushtAnams without conflict to their pradhAna varNAsrama dharmam.
The distinctions and differences established by the Saasthrams should not be transgressed at.
any time . At the same time , The evolved Soodhra VarNatthAr should not be insulted or treated
ill by the other three groups because of their bloated feelings of superiority .   

(194) (PraNavam) UcchishtAdhanahEthvArya bhEdha nirNaya
kOvidhAya Nama:

(Meaning) : Salutations to that AchAryan , who established the rules on what left overs
( Yecchil , Ucchishtam ) from the great ones can be eaten by the others .

(Commentary ) : SaasthrAs rule that the Ucchishtam form others are not to be eaten .
The exceptions are: The left overs from one's Father , AchAryan and elder brother .
The wife is allowed to eat the left over from her husband. The rest of the dos and
donts has to be understood in the context of Saasthrams .For instance , VihagEswara
SamhithA states that the Ucchishtam of yEkAnthis is suddham . Swamy  Desikan
explains that it is stated so to point out the greatenss of EkAnthis and ParamaikAnthis .
It does not mean that one can eat their ucchishtam . Ucchishtam means two things:
(1) food left over in the plates(ilai) after they have eaten and (2) Food left over in the serving
vessel after feeding them . In the case of EkAnthi/ParamaikAnthi , the second definition
applies . Such food left in the cooking/serving vessel is fit to be eaten as sacred
( Ref: ThoNDaradioppodi's 41st ThirumAlai Paasuram : " pOnkam seytha sEDam taruvarEl ,
punithamanRE " ) . Here Sesham means not the left over from their plates but the food
left after feeding them. It is similar to anna sEsham in SrArddhams ( food left after
serving Pithrus and those invoked for NiminthriNam to partake the food as Pithru ,
VishNu and Brahma ) . The left over from the plates of Father , Elder Brother , AchAryan
and husband can however be eaten .  

(195) (PraNavam) Sthree-Soodhra Bhagavath-poojA
tAnthrikathvAbhidhAyakAya nama:  

(Meaning) : Salutations to the AchAryan , who established that the women
and SoodhrAs can do Taantrika aarAdhanam for the Lord .

(Commentary ) : MahA BhAratham and Samhithais permit such Taantric aarAdhanam
by the women and SoodhrAs . Swamy Explains the thought behind such recommendations.
They can perform Taantrika aarAdhanam ( without using PraNavam and Veda Manthrams).
They can use Raama - KrishNAdhi manthrams in such poojAs . This is sufficent for them .
There will be no loss of Phalans (lObham ) thru the use of Taantrika worship.  

(196) ( PraNavam) svaparAdheenathAyattha Saasthra
vaiyarTya BhAdhakAya Nama: 

(Meaning) : Salutations to the AchAryan , who cleared the doubts that could
arise from the total dependence of the Jeevan on the ParamAthma .

(Commentary ) : Jeevan is under the control of BhagavAn . His doership (Karthruthvam)
is also unser the control of ParamAthmaa. Saasthram says that ParamAthmaa alone
does these karmAs and the jeevan has no independence/Svatantram . If this were to be so ,
the Vidhi-NishEdhams will be rendered meaningless . Commanding one to do is Vidhi
and commanding one to desist from doing is NishEdham . " SaraNam vraja " ( perform
SaraNAgathi ) is Vidhi . AchArya DrOham is to be avoided is nishEdham . The qustion
will arise as to how can the Jeevan , who has no Svatantram ( being dependent on
paramAthmaa for every initative) be commanded to engage in some act . Such a command
is a futile one. Questions may arise that  Jeevan is incapable of doing anything anyway ,
Bhagavan is going to do either the auspicious or the inauspicous act . In that case , what is
the purpose of Vedam saying to the Jeevan: do and do not do ( Vidhis and NishEdhams ) .

The samAdhAnam for this question on Jeevan's Svathnthram and the impact of Vidhi
and NishEdham on it are addressed by Brahma Soothrams . ParamAthma gives us the tools
( UpakaraNams)  of Indhriyams and Sareeram .Through them , He blesses us to engage in
karmAs and the sakthis of Jn~Anam and Icchai  . He also creates the appropriate vasthus
for use in that karmaa. The Jeevan develops the desire to perform a karmaa and makes
the first effort ( PraTama Prayathnam ) .In the next second , the indwelling Brahman grants
the permission ( anumathi) and helps with the entry ( Pravrutthi) into the performance of
that Karmaa . Since Jeevan propelled by its own Buddhi wishes to engage in this karmaa ,
the Vidh-NishEdha Saastrams apply . Since Jeevan uses the upakaraNams given by
BhagavAn to begin the Prayathnam , ParamAthmA gives the permission and does
the Karmaa the second after the Jeevan starts the Prayathnam . The role for ParAdheenam
for the Jeevan comes in because , it can not do these karmaas without the anumathy of
BhagavAn . Since the Jeevan starts the Prayathnam with his own Buddhi , Vidhi - nishEdhams
are applicable to it. The achEthanams in contrast to ChEthanams ( Jeevans) are athyantha
Paratantram ( ParAdheenam) .They can not engage in pravrutthi .They have no svatantram .
AchEtanams are beyond the influence of Saasthrams , whereas  the ChEtanam is Saasthra-
vasyan . Iswaran has blessed the chEthanam with Jn~Ana and Pravrutthi sakthis . Therefore ,
the ChEthanam has the independence needed for engaging in anushtAnam . Since the Lord
performs the KarmA desired by the jeevan , after giving His permission , Jeevan becomes
Paratantran to the Lord . Since the Jeevan has to conduct itself according to the Saasthrams of
Iswaran , the Jeevan comes to be known as " Saasthra-Vasyan " .       


(197 ) (PraNavam) Tatthva-mukthA-kalApa srujE nama:
 
(Meaning ) : Salutations to that AchAryan , who blessed us with
the SrI Sookthi of Tatthva Muktha KalApam (TMK) .
 
(Commnets) : TMK is a garland of the pearls of the doctrines of
VisishtAdhvaitham . It has 500 slOkams . Swamy Desikan states
that we should wear this SrI Sookthi as a pearl necklace around
our necks and enjoy it . 
 
(198) (PraNavam ) Krutha SarvArTa SiddhikAya nama:
 
(Meaning) : Salutations to the AchAryan , who blessed us with
the SrI Sookthi of "SarvArtha Siddhi " .
 
(Commentary ) : "SarvArtha Siddhi " is the commentary for Tatthva Muktha KlaApam.
Thanks to the MahOpakAram of Swamy Desikan , we can gain theknowledge about
our Matham and Para Mathams . It is an exalted SrI Sookthi that can provide us
with visEsha Jn~Anam about our darsanam .
 
(199) ( PraNavam) KruthAdhikaraNa SaarAvalyAkhya grantha sikhAmaNayE nama:
 
(Meaning) : Salutations to the Utthama AchAryan , who blessed us with
the srEshta grantham named AdhikaraNa SaarAvaLi .
 
(Commentary ) : SrI BhAshyam has 156 adhikaraNams . Sw amy Desikan condensed
their meanings in 562 slOkmas in Sragdhara Metre to help us remove our doubts
arising from the study of SrI BhAshyam . 
 
(200) ( PraNavam) SaarAvalee VyAkriyA adhikaraNadarsakArakAya nama:  
 
(Meaning & Commnets ) : Salutations to the AchAryan , who created the SrI Sookthi of
AdhikaraNa DarpaNam , as a commentary to AdhikaraNa SaarAvvaLi . It is designed
to serve as a mirror to reveal the meanings of AdhikaraNa SaarAvaLi . Unfortuntely ,
this SrI Sookthi is no longer available to us.
 
(201) (PraNavam) SrImannyAya Parisuddhi visuddhIkrutha mAnasAya nama:
 
(Meaning) : Salutations to the AchAryan , who purified our minds through
His SrI Sookthi of NyAya Parisuddhi that deals with PramANams ( Means of
Knowledge ) .
 
(Commentary ) : NyAya Saasthram was created by Gouthama Maha Rishi .
There were many doctrines there that are in contradiction to the VedAs .
Swamy Desikan changed all that through the creation of NyAya Parisuddhi.
Study of this SrI Sookthi would purify our minds and brings about the alignment
of Gouthama Rishi's NyAya Saasthram with the VedAs . The prefix of "SrImath "
before NyAya Parisuddhi has been added because of its ability to explain the true
meanings of  the VedAs . 
 
(202) (PraNavam) NyAya SiddhAnjanOdhanjanmEya YaaTmyA BhOdhakAya nama: 
 
(Meaning) : Salutations to the Mahaa AchAryan , who blessed us with the SrI Sooktham of
NyAya SiddhAnjanam dealing with pramEya Tatthvams .
 
( Commentary ) : Anjanam is the coleriyum that is applied over one's eyelids
to reveal things under ground that are not visible with one's own eyes . This 
SrI Sookthy is focused on PramEyam( object of Knowledge) . When one has
jaundice , every thing will look yellow. When jaundice medicine is taken ,
things will look like the way they are . Jaundice medicine is like a SiddhAnjanam 
to place things in their true svaroopam . Through his Sri Sookthi of NyAya 
SiddhAnjanam , Swamy Desikan helped aasthikAs understand the true state of
PramEyams .    
 
(203) (PraNavam) Aakshapaadheeya SoothrArTa sikshAkaraNa dheekshithAya nama:
 
(Meaning) Salutations to the AchAryan , who vowed to correct the meanings given to
the Soothrams of AkshapAdhar .
 
( Commentary ) : Gouthama"s other name was AkshapAdhar , who created NyAya Darsanam
containing the NyAya Soothrams . NyAya Saasthrams are the VidhyA SthAnam for the VedAs
and in concordance with them . Gouthamar , the author of NyAya Soothrams should have
made his Soothrams in support of the VedAs and not in discord with the VedAs . Even if he
had done so , the commentators of NyAya Soothrams did not bring out the true meanings of
the Soothrams in line with the VedAs . Therefore , there was a need for purification of
the incorrect meanings given by the commentators .Therefore , Swamy Desikan created
NyAya Parisuddhi . 
 
(204) ( PraNavam ) AkshapAdha SamathkAradhAyi SoothrasamUha kruthE nama:
 
(Meaning) : Salutations to the AchAryan , who created the content of NyAya Parisuddhi
that would have pleased AkshapAdhar and made him wonder .
 
(Commentary ) : There are two parts (Pakshams) in NyAya Parisuddhi . One is
the Gouthama  Soothra BahishkAra Paksham ( The part that odes not accept
the Gothama Soothrams and criticizes them for their unsoundness ) . The other
part is the Gouthama Soothra SveekAra Paksham , which rewrote the Gauthama
Soothrams in concordance with the VedAs .These Soothrams created by Swamy
Desikan are short and terse . They are tightly aligned with the Vedams. These Soothrams
of Swamy  Desikan will cause wonder to AkashapAdhar ( Gouthama Rishi) himself.
 
(205) ( PraNavam) VyAsAkshapAdha SoothrArTa virOdhaparihAra VidhE nama: 
 
(Meaning) : Salutations to that AchAryan , who offered the fixes ( ParihArams)
for the parts of NyAya Soothrams that are in discord with Brahma Soothrams
created by Sage VyAsa Rishi . Through his SrI Sookthi , Swamy Desikan
showed that there is no discord between the Brahma Soothrams and NyAya
Soothrams . Wherever a discord sems to exist , Swamy offers parihArams
( Correctives ) . Swamy came up with the true meanings for these Soothrams
in his Gouthama  Soothra SveekAra Paksham and proved that there is no
conflict between the Brahma Soothrams and NyAya Soothrams .  
 
During the course of the next 235 naamAs , Thirukkudanthai Desikan
assembles the seelcted contents of the Sri Sookthis of Tatthva Muktha
KalApam and SarvArtha Siddhi . This is the way the content fit into
categories :
 
NaamAs 206 to 250 : JaDa dhravyam
 
NaamAs 251 to 291 : JeevAthmA
 
NaamAs 292-325:       Iswaran
 
NaamAs 326-393 :     Buddhi ( Jn~Anam , aRivu)
 
NaamAs 394 - 440 :   adhravyam
 
adiyEn will cover now these 235 NaamAs related to Tatthva Muktha
KalApam and SarvArtha Siddhi .  
 
Swamy Desikan ThiruvadigaLE SaraNam ,
SrImathE SrI NaarAyaNa Yatheendhra MahA DesikAya Nama:
Daasan , Oppiliappan Koil VaradAchAri Sadagopan