Desika Sahasranama

Index

NikshEpa Raksha Namas

478) (PraNavam)NyAsa Vimsathi samkshiptha nikshEpApekshithAkhilAya nama:

(meaning): Salutations to that great AchAryan , who
provided all that we need to know about Prapatthi in
a condensed manner.

Additional Comments:There are 20 slOkams in this SrI Sookthi 
named NyAsa Vimsathy. In view of the importance of the topic ,
Swamy Desikan himself wrote a commentary on this sthOthram.
This important work of Swamy Desikan cobers the following
topics: AchArya lakshanam , Sishya LakshaNam ,the UpakAram
rendered by one's AchAryan , the glory of Prapatthi and answers 
to doubts about the efficacy of prapatthi.

479) (Pranavam) Samkshiptha NyAsa vidhyAnga SrI NyAsa dasakapradhAya nama:

(meaning):Salutations to that Mahath AchAryan , who 
summarized breifly the limbs of NyAsa Vidhyai in
his SthOthra grantham: SrI NyAsa Dasakam.

480) (PraNavam) NikshEpa RakshAkruthE nama:

(meaning) Salutations to the great AchAryan , who blessed us 
with the SrI Sookthi of NikshEpa RakshA .

Additioanl Comments: NikshEpa RakshA is a RakshA grantham 
which defends and protects NikshEpam or Bhara nyAsam or
Prapatthi or SaraNAgathy. Our siddhAntham avers that 
Bhakthi and Prapathti are the two routes for Moksham.
Swamy Desikan answered those , who contended that 
there is no seperate UpAyam other than Bhakthi .
Swamy Desikan used Saasthra pramAnams , Yukthis , 
poorvAchArya anushtAnams to establish that Prapatthi
is a separate upAyam for Moksham. From Sahasra Naamams 
481-492 cover the content of NikshEpa RakshA .

481) (PraNavam) NyAsanishEdhanavaka anthakAya nama:

(Meaning): Salutations to that great AchAryan , who rejected
the nine objections to the view that Prapathti is not 
an independent upAyam for Moksham 

Additional Comments: Swamy Desikan protected the practise of
Prapatthi (NikshEpam) by systematically arguing against 
the nine objections. He rejected successfully the first 
four arguments against the inappropriateness of Prapatthi
by clarifying the Svaroopam , LakshaNam , anushtAnam 
and Vidhi ( command).The next 5 objections that focussed 
on (1) the identity of Bhakthi with Prapatthi (2)asakthi
(the inability to perform Prapathti) (3)aparasiddhi of
Prapatthi for Moksham and (4) against the sampradhAyam .

What are these nine objections against Prapatthi? 

(1) Prapatthi's svaroopam is anupapannam ( unfit)

(2) One can not define Prapatthi properly ; there is
no clear definition (lakshanam) for Prapatthi.

(3) Since there is no clear description of Prapatthi ,
it is hard to devise a mehtod to practise it ; it is
therefore difficult to perform anushtAnam.

(4) Even if SaashtrAs refer to Prapatthi, there is no
vidhi (injunction/command) to perform Prapatthi any where.

(5) Since SaasthrAs state that there are no other upAyams
other than Bhakthi to gain moksham , Prapatthi can not
serve as an upAyam.

(6)All sAsthrAs refer only to Bhakthi yogam as
the upAyam for Moksham. Therefore , Prapatthi can not 
be an upAyam for Moksham.

(7) The performance of Prapatthi is difficult .It is 
harder than the Bhakthi yOgam .

(8) In all vidhyA sTaanams , Prapatthi is not given
a prominent place. Hence , it can not be an upAyam.

(9) The performance of Prapatthi is against our 
sampradhAyam , since our poorvAchAryALs have not 
engaged in this anushtAnam.

The argument is that Prapatthi is not acceptable 
for the above nine reasons. Swamy Desikan demolishes 
all these arguments and doubts and places Prapatthi
(NikshEpa) on the highest pedestal in his SrI Sookthi
celebrated as NikshEpa RakshA.

482) (PraNavam) AanukoolyAdhyangabhEdha - PrapathyadhyAya- bhEdhadhrusE nama:

(meaning): Salutations to that great AchAryan , who delienated
and classified the six limbs (angams) of Prapatthi and
their Svaroopam and LakshaNams clearly.

Additional Comments:Prapatthi has six angams :
(1) Aanukoolya sankalpam (2) PrAthikoola Varjanam
(3) KaarpaNyam (4)MahA VisvAsam (5) gOpthruva varaNam 
and (6) Aathma NikshEpam. 

The angi ( the dominant one , PradhAnam ) among the six 
is aathma nikshEpam , which is the placement of (1) Self
(2) the responsibility for the protection of the Self and 
(3) the fruits arising from such an act of protection 
solely at the Sacred feet of the Lord .

(1)Aaankoolya Sankalpam is the undertaking of the vow 
to do every thing that pleases the Lord and conduct 
oneself always to be of anukoolam to BhagavAn.

(2)PrAthikoolya Varjanam is to avoid the acts that would
displease the Lord , which are against His Saasthrams
and not display praathikoolyam against all jeevarAsis
created by BhagavAn.

(3) KaarpaNyam is about the abandonment of pride and 
egotism realted to one's prowess to protect oneself. 
It is the recognition of helplessness and the acceptance of 
the fact that Bhakthi yOgam and other upAyams are 
much beyond one's ability/power to practise for gaining
mOksha siddhi.It is about abandoning the difficult
to practise upAyams , staying conscious about
one's helplessnes and recognition that there is
no one except the Lord as the UpAyam (ananya gathithvam )
for securing Moksham.

(4)MahAvisvAsam is the firmest belief and the loftiest 
trust placed in the Lord as the unfailing protector 
of one's soul .

5) gOpthruva varaNam is the prayerful request to 
the Lord that He be the sole protector of the soul
based on the reecognition that the fruit of Moksham 
will not come one's way unless such a prayerful
request (prArTanA Poorvaka vij~nApanmam) is made.

6) Aathma NikshEpam is the total placement of one self,
the responsibility for the protection of the Self
and the fruits arising form that act of protection
entirely at the lotus feet of the Lord .

Swamy Desikan derived his codifications on Prapatthi 
yOgam from the pramANams housed in Lakshmi Tanthram 
and the different chapters realting to Prapathti 
in SaathyakI Tanthram and other pramAnams from other sources. 

Swamy distilled the essence of all of these pramAnams
to provide the ground rules for the delienation of the 
angams , angi and the practise of Prapatthi yOgam 
and blessed us to benefit from the observance of 
Prapathti successfully to gain MokshAnugraham . 

483) (PraNavam) anyadEvaparAcharyA-thyAgaparyantha- bhOdhakruthE nama:

(meaning): Salutations to that great AchAryan , who declared 
that an AchAryan, who has interest in Para dEvathAs (DevathAs
other than SrIman NaarAyaNan) could be abandoned .

A prapannan is expected not to worship any god other than
BhagavAn (SrIman NaarAyaNan) to have the fruits of his
prapatthi. He can salute Bhagavath parivArams and BhAgavathAs.
This code of contact is what a SdaachAryan instructs a Prapannan ,
who should never cease worshipping his AchAryan for that upakAram. 

Swamy Desikan raises a question about one's AchAryan , 
who develops a taste for worshipping devathAntharams 
( gods other than th Supreme One , SrIman NaarAyaNan ,
the Moksha Daayakan ).In the case of such an AchAryan ,
who has swerved from the prescribed path , Swamy Desikan 
says that it is correct not to salute that AchAryan any more. 
Until that AchAryan corrects his errant ways , performs 
prAyascchittham , that AchAryan has to be abandoned and 
another AchAryan , who follows the Saasthaic injunctions 
should be chosen by the Prapannan. Swamy Desikan points
out that the sishyan can remind the AchAryan about his lapse 
and can perform prapathti for the AchAryan at the sacred 
feet of the Lord as well meaning kaimkaryam for that AchAryan. 

In AchAruya ParamparA dhyAnnam , there should not be any
discontiunities in salutation starting from SrIman
NaarAyaNan as PrathamAchAryan down to the current AchAryan .
To avoid any break in that chain as a result od lapses on
the part of the present AchAryan , Swamy Desikan points out that 
one should mediatate on BhagavAn , who is the indweller
of that erring AchAryan and place BhagavAn in the AchArya
sTAnam to maintain the required continuity in the Guru ParamparA.
This is the duty of the true sishyan says Swamy Desikan . 

The 38th question in VirOdha ParihAram elaborates on
this type of SaasthrOktha Kaimkaryam done by a sishyan to
an erring AchAryan . 

484) (PraNavam) SamhithA-bhEdhagamya NyAsa- vidhyAmanubEdhE nama: 

(meaning): Salutations to that great AchAryan , 
who was familiar with the many manthrams found in 
Samhithais about nyAsa  Vidhyai.

There are many  manthrams recommended for the practise
of Prapatthi . Vedam points out different manthrams for
the anushtAnam of Prapatthi . The different Samhithais
offer other manthrams. Ahirbhudhnya samhithai offers 
a Taantrika manthram as prapatthi manthram.Similarly ,
Saadhyaki Tantram , Prasna samhithai and Lakshmi Tantram
take the route of Taantrika manthrams.Swamy Desikan
in the chapeter of SrImad  rahasya thraya sAram 
( UpAyavibhAgAdhikaram) suggests that these manthra
visEshams are to be found in the  different Veda 
Saakhais and Bhagavath Saasthrams.This way , Swamy Desikan
pointed out to the presence of different prapatthi
manthrams in different  samhithais. 

One should perform Prapatthi with one of these manthrams
befitting their adhikAram.It is the same as following 
one's own kalpa soothram (Aapasthampa et al)
for the observance of family Vaidhika Karmaas like 
VivAham or Upanyanam.

485) (PraNavam) NyAsa BhakthApachArAdhi nAsyathva- vyAkruthikshamAya nama:

(Meaning): Salutations to that great AchAryan , who could 
comment on the specifics of the obstruction to 
the fruits of Prapatthi such as Bhagavatha apachAram.

SaasthrAs point out that aparAdham to BhaagavathAs
(brahmavidhs) is a serious transgression.Such an aparAdham
has the effect of interfering with the realization of
the fruits of Prapatthi. There are three matters that 
a Prapannan (one that has performed Prapatthi )
should steer clear  of:

1. The prapannan , who performed prapatthi once should
not go after any other upAyam such as Bhakthi yOgam.
If he does so, then one of the major angams of Prapatthi , 
MahA VisvAsam is diminished.It is like tying one , who is 
already tied with BrahmAsthram with a simple rope . The power of
BrahmAsthram is destroyed by the resort to other means.
One should not think of Prapatthi as Svathanthra upAyam
and end up forgetting BhagavAn in that line of thinking.

2. One should not  resort to anya dEvathAs . Seeking
others for rescue  after prapatthi reduces the quality
of MahA visvAsam and that will incur the displeasure of 
the Lord. It is like seeking the servants oft he King 
for protection , when the king is ready to protect 
the supplicant .

3) One should never commit apachArams to Brahmavidhs
(Lord's BhaagavathAs).It is like insulting the ones dear
to a King , which will provoke the King's anger.

Here arises a question: It is said that the act of 
Prapatthi will unfailingly  grant phalan. If so, how
can the above apachArams interfere with the realization
of MOksham after performing  prapatthi ? How can we 
reconcile such a statement ?

The answer given by Swamy  Desikan is: The admixture of
upAyam (Prapatthi) with apAyam ( Bhaagavatha apachAram) 
will interfere with the fruits of Prapatthi. SaasthrAs 
say that the performance of PrAyascchittham by one , who 
has committed BhAgavathApachAram will make sure that  
the fruits of Prapatthi will not be affected .

In NirNayAdhikAram of SrImath Rahasya Thraya 
Saaram, Swamy  Desikan points out that 
SrIman NaarAyaNan corrects the prapannan , who 
sought DevathAnthara  sambhandham , makes him aware
of the mistake and blesses him ultimately with 
the fruits of prapatthi. If the Prapannan never 
relinquishes that sambhandham with the devathAntharams, 
then the UpAyam (Prapatthi) is not  fulfilled.

Similarly , even if one  commits apachAram 
to the Lord's BhaagavathAs , an act of repentence 
(PrAyscchittham) will help to overcome thos trespasses 
and assure the fulfilment of the UpAyam (Prapatthi).
SrIman NaarAyaNan makes the prapannan realize the ill
effects arising  from such a transgression and
grants the fruits of prapatthi in a delayed manner.

If the prapannan ignores the prAyscchittham and
persists in BhaagavathApachAram , he will even 
experience residence in narakam.

Swamy  Desikan's Chillarai rahasyam of Rahasya
RathnAvaLi (13th thru 16th updEsams )elaborates
on this matter :

(13) " karaNa(performing acts prohibited by SaasthrAs)-
akaraNa(Not  performing  acts required by  SaashtrAs)
roopamAna apachArangaL puhanthAlum prapannanukku
narakAdhikaL illai". 

Why so ? Swamy  Desikan explains the reasons
in a subsequent upadEsam:

(16) " Buddhi poorva apacharangaL puhunthAlum,
prAyascchithta visEsham , adhikAri visEsha niyatham "
(Even if the transgessions done kowingly crop up ,
the interference to the full enjoyment of Prapatthi
is removed by appropriate act of repentence 
(PrAyascchittham). Even that prapannan , who is
hard hearted and does not perform these prAyascchitthams
undergoes some punishments in this world and that
has to be considered as "saraNya prasAdha Phalam"
( result of the anugraham of the sarva Loka SaraNyan).

486) (PraNavam)

487) (PraNavam)

488) (PraNavam)

489) (PraNavam)

490) (PraNavam)

491) (PraNavam)

492) (PraNavam)