Desika Sahasranama
Index
SrImath Rahasya Thraya Saaram
Desika Sahasra Naamams relating to Srimath Rahasya Thraya Saaram (SRTS)
***************************************************************************************
The 214 Sahasra Naamams (793 to 1,006) cover the content of the 32 Chapters
of SriMath Rahsya Thraya Saaram , the Magnum Opus of Swamy Desikan . There are
four parts to SRTS . These four parts are covered by the following ThirunAmams
spanning from 794 to 1006 . The 793th name is a general tribute to Swamy Desikan
for His anugraham in blessing the chEthana GhOshti . The remaining 213 NaamAs
fall in to the following four categories:
1. ArTAnusAsana BhAgam : This First divison covers the doctrines that we should know.
115 Sahasra NaamAs from 794 to 908 cover this aspect of content .
2. SthreekaraNa BhAgam ( 909-955 Sahasra Naamams ) : These 47 Sahasra Naamams
clarify any doubts relating to the essential doctrines covered in the first division .
3. Padha Vaakya yOjanA Bhaagam ( 956-1003 Sahasra Naamams ) : These 48 Naamams
cover the esoteric meanings of the three rahasya manthrams revered by Sri VaishNavAs.
4. SampradhAya PrakriyA BhAgam ( 1004 to 1006 Sahasra Naamams ): These three
Desika Sahasra Naamams cover the way in which our sampradhAyam is followed .
adiyEn will provide explanatory notes for these traditional names as we go along .
Let us start today with the first of the Desika Sahasra Naamam (793th) dealing with SRTS.
(793) Rahasya Thraya sArOjjeevitha chEtana sanjaya:
(Meaning ) : Salutations to the great AchArya , who provided salvation to
the assembly of ChEtanams through His Sri Sookthi of SrImath Rahasya Thraya
Saaram (SRTS) .
(Comments) : In the last few years of His life on this earth at Srirangam , Swamy
Desikan created SRTS for the upliftment and salvation of the entire assembly of
the sentients ( chEtana Samooham) The two goals of this Sri Sookthi of Swamy
Desikan are : (1) Estblishment of the SaraNAgathy Saasthram of AchArya RaamAnujA
on the soundest of footing (2) Elaboration of the inner meanings of the three rahasyams
( AshtAkshari , Dhvayam and Charama SlOkam ).Had Swamy Desikan not blessed us
with SRTS out of His infinite compassion for us , the SamsAris , the path of Moksham would
be very much outside our reach.There will be persisting doubts about the samsAris
(Bound Jeevans /Bhaddha Jeevans) following this UpAyam with conviction to gain
Moksham . In view of Swamy Desikan's matchless anugraham through SRTS ,
He is saluted with the unique Vaazhi ThirunAmam of " Tanja Paragathyai tantharuLvOn VaazhiyE ".
SRTS explains clearly the three essential doctrines of Tatthvam , Hitham and
PurushArTam . It is written in the MaNipravALam mode ( Mixture of Sanskrit and
Tamil ) for the benefit of all to read and benefit . SRTS houses all matters that
any one seeking Moksham ( MUmukshu) should be conversant with and as a result
it uplifts the suffering chEthana samooham and shows the unfailing way to liberation from
the endless cycles of births and deaths and to reach the Supreme Abode of
Sriman NaarAyaNan to perform eternal kaimkaryam and enjoy the incomparable
bliss associated with that kaimkaryam to the Divine Couple .
The next 8 Sahasra Naamams deal with Swamy Desikan's UpadEsam
on the Importance of one's AchAryan housed in the Chapter with the title of
Guru Paramparaa Saaram .
(794) DhramidOpanishath dhrashtru SooribrundhOpakAra vith
(Meaning): Salutations to Swamy Desikan, who was fully familiar
with the assistances (upakArams) given by the AzhwArs to us
through their creation of the Tamil Vedams .
DhramidOpanishad refers to Tamizh MaRai (Vedams ). The authors of
these Tamizh MaRais are the assembly of twelve AzhwArs (Soori Brundha:).
Their upakAram in their role as our AchAryAs is matchless .They are
Veda Manthra dhrushtAs in their own right . They were fully familiar with
the ancient Sanskrit VedAs . Rishis were the ones , who saw first these Veda
Manthrams in their mind and became manthra dhrashtAs. Tamizh Vedam
is also eternal like the Sanskrit Vedams . AzhwArs " found " these Veda
Manthrams that existed before , assembled their messages in Tamizh
for the benfit of those , who could not access the Sanskrit Vedams
for our benefit .That is why AzhwArs are saluted as "SamhithAm
Dhrushtavantham " ( One who saw the Sanskrit Veda Manthrams).
The meanings of the Sanskrit Veda Manthrams are difficult to understand.
AzhwArs performed a great help in making the meanings of these Sanskrit
Vedams available to us in clear terms through their Tamizh Paasurams for
our enjoyment and benefit .
Sanskrit Vedams are like a vast ocean .They contain a mixture of things .
AzhwArs are like the clouds that absorb the pure water from the salty ocean
and nourish us with clear , potable water (dhivya Prabhandha Paasurams).
AzhwAr's Paasurams are like that life--sustaining rain water . That is why
the special
efforts taken by them to help us is incomparable. The waters of the ocean
are
salty and can be useful only to Fish and the like. AzhwAr's paasurams
arising from the ocean of Sanskrit Vedams are like rain water and is useful
to every janthu .
(795) Mokshaika--sAdhanAchAryavatthA saadhana tathpara:
(Meaning): Salutations to Swamy Desikan , who established
the doctrine that AchArya Sambhandham ( AchArya link)
is the central factor for any one to gain Moksha Siddhi.
(Comments): Whether one is a great sinner or PuNyasAli ,
Moksha siddhi can be realized by him only through the links
to a SadAchAryan . AchArya Sambhandham is thus indispensable
for every one to gain Moksham . The Greatest of sinners or
the grandest among the PuNyasaalis can not gain moksham
without that AchArya Sambhandham.
(796) SvAchAryAdhi SaraNyAntha Bhakthi krama visEsha Vith
(Meaning ) : Salutations to Swamy Desikan , who clearly understood
the sequence of steps in Bhakthi yOgam starting from one's own
AchAryan to BhagavAn (SaraNyan) .
(Comments): It is not enough to have just AchArya Sambhandham .
One has also to know the AchArya Paramparai starting from one's own
AchArya to all the way up to BhagavAn , the PrathamAchAryan .
That AchArya Vamsam has to be meditated upon every day .
This anusandhAnam of AchArya Vamsam in the proper sequence
(ascending order ) has to be infused with Bhakthi. That is the Bhakthi
Krama VisEsham saluted in this Sahasra Naamam.
(797) Srimath BhagavathAchArya Bhava BhAdhaka BhAdhaka:
(Meaning): Salutations to the One (Swamy Desikan) who
refuted those , who refuted Bhagavan becoming an AchAryan .
Salutations to the One ( Swamy Desikan ) , who insisted on
the meditation on AchArya Paramparai all the way up from
one's AchAryan to BhagavAn , the ParamAchAryan .
Comments: Some may question how we can view BhagavAn
as AchAryan since Brhama dEvan, Naaradar are only those who
have recieved direct upadEsam from the Lord . We are not linked to
that Guru Paramparai of Brahma and Naaradhar . Therefore , it is not
appropriate to call BhagavAn as our AchAryan .The answer to this concern is:
(1) One who blesses us with Jn~Anam is an AchAryan .
Bhagavan blesses us with Jn~Anam in so many ways.
Hence He is in our AchArya paramparai .
(2) Bhagavan helps us in so many ways: (a) Our Lord instructed Brahma
on Vedams an their meanings . When the Madhu KaiDabhars stole
the VedAs , our Lord retrieved them and assured Saasthra prachAram
thru Brahma. He facilitated hithOPpadEsam thru sage Sanaka et al.
Through Sage Naaradar , He made sure that the VedAntha
SampradhAyam does not get mutilated.He entered into Sage
VyAsa and originated many important Sri Sookthis .He took on
the incarnations of Hamsam and HayagrIvan to instruct the world.
He beacme AzhwArs to bless us with Paasurams .He gave us
PaancharAthra Aagamam for His aarAdhanam.Therefore there is
no basis to think that Bhagavaan is not in our AchArya Paramparai.
He is our ParamAchAryan & PrathamAchAryan. He does not howeverhave any
AchArya .He stands to prove that AchAryAs are BhagavAn's incarnations .
798) SaThAri NaaTayOgIndhra Gurusishyathva Saadhaka:
(Meaning ): Salutations to Swamy Desikan , who explained
the relationship of Swamy NaaTa Muni as a sishyar to
Swamy NammAzhwAr although former was born five
hundred plus years later .
(Comments): Swamy NammAzhwAr is the achAryan for
Swamy NaaTa Muni although they were seperated in time
by few centuries . The explanation of this apparent paradox is
explained in the 518th Sahasra Naamam for Swamy Desikan .
Madhura Kavi AzhwAr was the direct sishyar of Swamy NammAzhwAr.
ParAnkusa Daasar was a descendant of Madhura Kavi AzhwAr
and performed upadEsam of "KaNNinuNN SiRutthAmpu"
paasurams to Naatha Muni ; latter recited them , while
engaged in Yogam and Swamy NammAzhwAr presented
himself before Naatha Muni , served as his AchAryan at
the command of the Lord and performed upadEsam on
VedAnthaarTams.This was how Swamy NammAzhwAr
crossed the time span to become Natha Muni's AchAryan.
It is also said that in the matters of dEva rahasyams , it is
futile to seek reasons .In such instances , one should
behave like a deaf and blind one says MahA Bhaaratham.
Swamy Desikan understod that message of MahA BhAratham .
799) apareekshya rahasyAdhi--pradhAna bahudhOsha vith
(Meaning): Salutations to Swamy Desikan , who knew very
well the dhOshams in performing upadEsam for unfit sishyans.
(Comments): Saasthram says that Manthram has to be
protected and must be kept away from all and sundry.
It should be reserved only for the devout sishyan , who earns it
through respectful service to one's AchAryan . SaaNDilya
Smruthi states in this context that a sishyan's qualifications
should be tested by the AchAryan for atleast three months
before deciding on the sishyan's fitness to recieve
ManthrOpadEsam. There are sins accrued by the AchAryan ,
if he performs UpadEsam to an ill-qualified sishyan .
800) Bhakthi prakAsitha Guru vamsa sishya niBhandhana:
(Meaning): Salutations to Him (Swamy Desikan ) , who
held the view that it is the sishyan's bhakthi that propells
him to celebrate his AchArya vamsam .
(Comment): few sishyAs glorify their AchArya vamsam.
The reason for this is their Guru Bhakthi. The others
fail to celebrate their AchArya vamsam due to their
deficencies in Bhakthi for their AchAryAs. The disparities
in the Jn~Anam among the sishyans is directly linkable to
those disparities in AchArya Bhakthi. Thus it becomes
the duty of a sishyan to celebrate his AchAryan with
Bhakthi .
801) asambhAshyAdhi sambhaashaNa nishkruthi
guru-smruthayE nama:
(Meaning): Salutations to that AchAryan who was convinced
that the atonement ( PrAyascchittham) for speaking to those
who are not fit to be spoken to, is AchArya DhyAnam .
(Comments) : A vaidhikA should not speak to adhaarmikAs.
If that happens , Gouthama dharma Soothram says that
the atonement for such a lapse is dhyAnam on PuNyasAlees
(AchAryAs). Swamy Desikan believed in this ruling by
the Dharma Saasthram .
UpOthgAdhadhikAram (Naamams: 802 & 803)
***********************************************
802) MokshArTa SaastrAnArambha hEtu dhikkruthi dakshiNAya nama:
(Meaning): Salutations to that AchArya (Swamy Desikan )
who spurned the reasons given to stay away from Saasthrams
pointing the way to MOksham because of our own perceptions
of our unfitness.
(Comments): This adhikAram is a foreword for Swamy Desikan's
upadEsam in the subsequent chapters of Srimath Rahasya Thraya
Saaram expounding the esoteric meanings of the three rahasyams .
In UpOthgAdhAdhikAram , Swamy Desikan answers number of
the questions about our own qualifications to gain Saastra Jn~Anam
to gain Moksham .
These questions are: (1) Why Should we begin the study of
Saasthrams dealing with Moksha Siddhi ? (2) Is it n't so
that the eternally liberated souls alone are qualified to
perform kaimkaryam for the Lord ? If we are qualified,
how come we lost that opportunity until now ? Why should
we who are unfit , commence the study of these SaasthrAs ?
Swamy Desikan's answer to these questions are housed in
the UpOdhgAdhAdhikAram . The highlights of his comments are:
We are qualified to perform nithya kaimkaryam to the Lord just as
the Nithya Sooris. Our Lord has the Kowsthubha rathnam on His chest
and is very fond of it. We the JeevAs should be dear to Him like
that gem. The Jeevans have special relationships to BhagavAn
as His children , disciples and servants .Therefore , we have full
rights to perform kaimkaryam to the Lord . Inspite of these reasons ,
we have not been performing kaimkaryam to the Lord from a very
long time.The avidhyai named Maayai has been standing in the way
and has thwarted our efforts. As a result , we are not even aware
about our own bhAgyam that predisposes us to such a kaimkaryam.
The fortunate jeevans get the benefit of counsel from mahAns
about our status and our rights to gain moksham . After that ,
those jeevans understand their pitiable status , gain AchArya
sambhandham to learn about our svaroopam and Tatthva Thrayam
and realize mOksham to perfrom nithya kaimkaryam to our Lord
at His Supreme Abode . Since Saasthrams instruct us
on the knowledge about the understanding of our svaroopam ,
the efforts to start the studies of such SaasthrAs are very appropriate.
803) AchArya nikaDa prApthy hEthu shaDka niroopakAya Nama:
(Meaning): Salutations to the AchAryan (Swamy Desikan ) ,
who identified precisely the six reasons through which
a fortunate jeevan realizes AchArya Sambhandham .
(Comments): The six reasons why AchArya Sambhandham happens are :
(1) Iswaran's good will ( His preoccupation with the well being of
the Jeevans. His svabhAvam is to consider even unintended
good acts by the jeevans as vyAjam to mend their ways to reach
out to Him ).
(2) YadrucchA Sukrutham ( accidental happening of an auspicous act).
(3) JaayamAna KadAksham ( Falling of the glance of the Lord even at the time
of one's birth).
(4) Capability of the Jeevan to be free of enimity and hatred towards
the Lord .
(5) Capacity of the Jeevan not to ignore the Lord and capacity
to staying in a state of longing for Him .
(6) The companionship of Saathvikaas through conversations & service .
Jeevan gains AchArya Sambhandham through acquisition of the assembly
of the above six guNams( hEthu shaDka samudhAyam) .
So far adiyEn covered the first two chapters of Srimath Rahasya Thraya Saaram (SRTS):
Sri Guru ParamparA Saaram and (2) UpOthgAdhAdhikAram .The Swamy Desika
Sahasra Naamams linked to these two chapters are eleven in number (793- 803 ).
Before moving on to the the 3rd Chapter (Saara NishkarshAdhikAram ) , adiyEn
will summarize the content of the first two chapters a la Vaikunta Vaasi , Sri U.Ve.
SrirAma DesikAchArya Swamy in his m0numental monograph on SRTS
released by Poundarikapuram Aasramam .
A . SrI Giru ParamparA Saaram
**********************************
1) All Mumukshus ( Those desiring Moksham) must have SadAchArya
Sambhandham.
2) They must meditate upon our sacred AchArya Paramparai starting from
our ParamAchAryan , Sriman NaarAyaNan and all the way down to one's
current AchAryan for their MahOpakAram to they perform for us .
3) Our ParamAchAryan takes many initatives to help us directly and
indirectly through His son ( Brahmaa) , grandsons ( NaarAdhar , Sanakar ,
Sanandhar , SanathkumArar SanathkumArar and SanAthanar et al ) ,
Sages VyAsar and avathArams as the AzhwArs in DakshiNa BhUmi.
4) Every ChEthanan should eulogize his/her AchAryan and protect
the Manthrams and ManthrArthams that they have recieved from their
AchAryAs . If they do not do so, they will lose this wealth and acquire
on top sins .
5) Whenever one reflects on these rahsyArtams of these three manthrams ,
the ChEthanan should meditate on the AchArya Paramparai first.
6) AchArya Bhakthi is Nithyam , Naimithtikam and Kaamyam .Since abandoning
that observance is the cause of sins , AchArya Bhakthi is classified as
a nithya karma. It is also classed as Naimitthika Karma , since atonements
are prescribed for nonobservance . Since one gains the Jn~Ana sampath
from AchArya Bhakthi , such a practise is recognized among Kaamya karmaas.
2. Sri Guru ParamparA Saaram is considered as a seperate grantham by
some . others consider it as integrally linked to SRTS. Whatever one's view
may be , Sri Guru Paramparaa Saaram has to be studied first before one starts
UpOdhgAthAdhikAram , the First Chapter of SRTS .
I. UpOdhgAdhAdhikAram
*****************************
1. This chapter is an introduction for the content to be covered .
It is therefore named as "UpOdhgAtham).
2. Every Jeevan has the indispensable rights to serve and enjoy
Sriman NaarAyaNan in Sri Vaikuntam like the Nithya Sooris
( the eternally liberated Jeevans).
3. The samsAric Jeevan struggles in this world due to karma sambhandham
and as a result does not understand the Tatthvaas and Hitham . Due to some
good deeds done in previous janmam , that jeevan is blessed with Sath sangam
of Mahaans( BhaagavathAs) . After that beneficial association , the Jeevan
becomes blessed with the acquisition of a SadAchAryan . This jeevan gains
Tatthva Jn~Anam through AchArya UpadEsam and performs SaraNAgathy
for its ujjevanam .
4. There are six reasons (hEthu shaDkam) given for the soubhAgyam of
being blessed with a SadAchAryan : (a) EmperumAn staying as
the ananukoolan (b) Accidental sukrutham done (c) JaayamAna KaDAksham
by EmperumAn at the time of birth (d) Staying away from enimity to
the Lord (e) depending on His grace alone and , (f) association with
His BhagavathAs .
adiyEn will cover the second and the third chapters (Saara nishkarshAdhikAram
and the PradhAna PrathitantrAdhikAram next.
Today we will cover the Sahasra Naamam relating to
Saaranishkarsha adhikAram and PradhAna Prathitantra
adhikAram.
Saara NishkarshAdhkAram
*****************************
804) Saaranishkarsha kusalAya Nama:
(Meaning): Salutations to Swamy Desikan , who had
the power to determine the most important among
the philosophical doctrines and their meanings .
Comments: This chapter is about the determination of
the most important meaning of doctrines to be known
by one , who desires Moksham (Mumukshu) .
Moksham and the means for attaining it has to be known
through SaasthrAs alone. SaasthrAs are like a vast ocean .
One should churn out of this ocean , the most important
subject and cast aside all the other inessentials. Swamy
Desikan discusses in this chapter about the most important
subjects to be known by us. The five categories to be
evaluated to determine which is the most important are :
1. Those without any substance : Poisonous Saasthrams like
Bhouddham and Jainism , which are against the VedAs
(Veda Virudhdam ). They are called asArams.
2. Alpa Saaram : These are of low value . These are Veda
BhAgams dealing with insignificant phalans like children ,
perishable worldly wealth . These transients can be discarded .
3. Saaram : Vedic karmAs instructing us to gain Svargam
and the other worlds.These may be of substance to some .
But they give dukkham ultimately since they are finite
in the duration of the enjoyment and cause sorrow ,
when one uses these up ( KsheeNa PuNyam ) .
4. Saarataram : These are little more substantial . Veda
BhAgams instructing one on gaining Kaivalyam or Aathma
anubhavam .One has to cast them aside too based on
the knowledge that there are more substantial gains
to be sought after .
5. Saaratamam : The most important vishayam is the section of
the VedAs dealing with the means to attain the ParamAthmA .
Even here , the subsections covering Tatthvam , Hitham and
PurushArTam through the Rahasya Thrayam are the most
important subjects to know for a Mumukshu.
Thus the three rahsyams and their meanings are the absolute
essentials for one to know. Therefore , they are the Saaratamam.
This determination is made in the second chapter of SRTS
known as SaaranishkarsahAdhikAram .Swamy Desikan had
the kusalam( capabilities ) to determine what is Saaratamam
( absolutely essential) .
PradhAna Paritantra adhikAram
***********************************
(805) PradhAna PrathitantravidhE Nama:
(Meaning) : Salutations to Swamy Desikan , who was
fully conversant with PradhAna Prathitantram.
(Comments): Prathitantram is the name given to the doctrines that
are unique to a siddhAntham . There are a number of tatthvams that
are indeed unique to Bhagavath RaamAnuja siddhAntham .The most
important ( PradhAnam ) among the prathitantrams is the one
which establishes that the world and its entities are the body
(SarIram ) to Sriman NaarAyaNan and that He is the indweller
(antharyAmi) in them all . This relationship between the chethna-
achethnams of the world and the Lord as their aathmA is
the PradhAna Paritantram for VaishNavAs .
806) Isa-aadharakataa - sEshithva- niyantruthva- BhOdhakAya Nama:
(meaning): Salutations to the great AchArya , who established
the ParamAthmA's svaroopam as the Foundation , Master
and Commander of all the Sentients and insentients of the world.
Comments: As the indweller of the ChEtanAchEtanams ,
He has DhArakathvam ( Being the underlying base for them ) ,
Seshithvam ( Being their Supreme Master ) and Niyanthruthvam
( Being their commander/controller).
Since all sentients and insentients have their svaroopam
( inherent nature ) and Sthithi ( existence ) through ParamAthmA's
svaroopam , He is therefore known as the DhArakan.
Similarly , all the entities are adheenam ( under the control of )
to ParamAthmA's sankalpam .The Svaroopam , Sthithi and Pravrutthi
( activities) of the ChEtanams and achEtanams are subject to the will
(Sankalpam ) of the Lord . Therefore , He is therefore known as NiyanthA .
Similarly , the world and its entities have been created by
the Lord for delighting Him and function for that purpose .
The One who derives prayOjanam (usefulness ) from them is
the Lord , the Supreme Master (Seshi). That which are used for
His pleasure and purpose are Seshans (ChEtanams and achEtanams ).
ParamAthma is therefore known as Seshi .
The Sareerithvam of the Lord ( Him being the aathma for
the world of ChEtanams and achEtanams that serve
as His body/Sareeram) arises from the three aspects of
His svaroopam ( Adharathvam , Niyantruthvam and
Seshithvam ).
807) Jeeva-aadhEyathva-sEshatva-niyAmyatva-niroopakAya Nama:
(Meaning): Salutaions to the AchAryan , who proved that
the Jeevans are supported , controlled and used by the Lord
are the sareeram (body) of the Lord. This is defining marks of
Sareeram ( Sareera lakshaNams). All siddhAnthams except ours
do not accept that the jeevans are the body (Sareeram ) of
the Lord. The eternal Jeevans , which are atomic in size is
the sareeram for the Lord and that Jeevan has the perishable
physical body as its Sareeram . Once the physical body made up
of panchabhUtham falls down , then the jeevan moves on either
to another body or starts its journey to the Supreme abode of
its Lord .
808) SankalpAdheena- nithyAkhyavasthusthithi visEshavidhE nama:
(Meaning): Salutations to that AchAryan , who knew that
the special existence (sthithi visEsham ) of waht are known as
eternal vasthus are also subject to the wish (Sankalpam ) of
the Lord .
The question may arise : why would the nithya vasthus
that are always existent should depend on the Lord's wish
and will to exist .
The answer is that the Lord has two kinds of sankalpams.
One is nithya sankalpam that permit the existence of
the nithya vasthus. The other is anithya sankalpam , which
create vasthus that do not stay forever. If Bhagavan has no
nithya sankalpam , the nithya vasthus wont exist . Therefore ,
nithya vasthu is under the control of the Lord as well through
His nithya sankalpam .
809) sEsha-sEshyAdhi sambhandha phalithArTa visEshavidhE nama:
(Meaning): Salutaions to that great AchAryan , who understood
clearly the meanings ( implications ) of the three PradhAna Paritantra
relationships such as aadhAra-aadhEya , sEsha-sEshi and sEsha-
sEshi bhaavams. Among these relationships , the sEsha-sEshi
bhAvam is the most important (PradhAnam ).
(Comments): The three bhAvams give us the knowledge that
(1) we have no foundation except BhagavAn for our existence
and are ananyAdhararhaL (2) We have no purpose of existence
except to be of use to PerumAl and therefore are ananyaprayOjanarhaL
and (3) We have no recourse except PerumAl for our rakshaNam
(ananyasaraNarhal). Our true nature (Svaroopam ) is defined by
these three dictums. Among the three amsams serving as lakshaNams
for Sareeram , the Sesha-Seshi BhAvam is the most important paritantram
(PradhAnam ) .
adiyEn will cover today the one Desika Sahasra Naamam
dealing with the fourth chapter of SRTS , ArTa Panchaka
adhikAram .
810) arTapanchaka tatvaj~nyAya nama:
(meaning ) : Salutations to Swamy Desikan , who understood
clearly the meanings of the five tatthvams that are important
for one seeking Moksham .
(Comments) : This chapter of SRTS deals with the five important
doctrines that one must understand . All the VedAs , IthihAsams
and PurANams speak principally about these five items for
the benefit of a Mumukshu .These are known as arTa Panchakam .
ArTa panchakam covers the meanings of five topics
that a Mumukshu has to know :
1) Praapyan : The ParamAthmaa , who is the object of attainment .
2) PrApthaa: JeevAthma , who seeks the ParamAthmaa , the PrApyan .
3) PrApthi UpAyam: The means for the Jeevan to gain ParamAthmaa.
4) Phalan: The fruit of attaining ParamAthmaa.
5) PrApthi VirOdhi: The obstacles for the Jeevan in attaining
ParamAthmaa.
One who seeks Moksham has to reflect on the five menings
of the above five items housed in the three rahasyams :
1. Svaroopam of ParamAthmaa: He never is without His DEvi.
He has immeasurable Jn~Anam and Aanandham. He is free
of any defects. He has limitless auspicious attributes.
He is the foundation (aadhAram) for all the world and its
beings . He has a divine and auspicious form ( dhivya mangaLa
vigraham) , which is not made up of panchabhUthams ( aprAkrutham).
That body is made entirely of suddha satthvam. He has as His body
both the LeelA VibhUthi and Nithya VibhUthi ( This earth and the other
world).He has as His leelA , the acts of creation , protection and
destruction of the worlds and their beings. This ParamAthmA is
enjoyed by the Jeevans in the state of Moksham.
2. JeevAthmA : It is of atomic size. It is also of Jn~Ana-aanandha
Svaroopam .It is an unconditional servant of the Lord. It is under
the Lord's control. It is destined to attain ParamAthmaa. The Jevans
are of three kinds : Bound ( Bhaddha) , liberated (Muktha) and eternally
unbound ( Nithya) Jeevans .
3. Upaayam: There are two Upaayams for securing Moksham:
Bhakthi yOgam and Prapatthi yOgam . For one , who does not have
the power to practise Bhakthi yOgam , Prapatthi is the easy -to-practise
upAyam .
4.Phalan: The fruit enjoyed in Moksham is to arrive at Sri Vaikuntam
and enjoy ParamAthmA there blissfully through uninterrupted
kaimkaryam to Him there .
5. Phala VirOdhi: avidhyai( false & vipareetha knowledge ) ,
poorva janma karmaas and their residual effects(vaasanais)
are the three VirOdhis (enemies) for Moksham .
Bhagavan gets angry over our many trespasses to His Saasthram
and is ready to punish us in number of ways:
(a) Creation of Prakruthi sambhandham and dulling our Jn~Anam
(b) making one a slave of one's indhriyams (c) birth in the wombs of
birds and animals , which are not bound by Bhagavath Saasthrams
(d) GIve viparItha buddhi to join in naasthika mathams even while
being born in human form (e) Tilting the mind of even aasthikAs
towards immersion in worldly pleasures , which ultimately
cause pain (f) goading one to accumulate sins by chasing after
transient pleasures (g) making one go round and round in repeated
cycles of births and deaths (h) goad one to perform worship for
insignificant devathAs , who themselves are under the influence of
their karmaas (i) make them deluded by the alpa phalans granted by
these insignificant devathAs (j) interfere with the pursuit of yOgam
that is not focused on BhagavAn (k) grant kaivalya sukham , which
ultimately brings the jeevan back to the samsAric world .
Thus BhagavAn's anger can cause many kinds of obstacles to
Moksham (Phala virOdhi) . The only way to overcome His nigraham
( seeRRam) is to perform SaraNAgathy at His sacred feet .
adiyEn will start the coverage today of the 17 Desika Sahasra
Naamams dealing with the fifth chapter of SRTS , Tatthva Thraya
chintanaa adhikAram . This Chapter is one of the toughest to
understand and traditional KaalakshEpam under the sacred
feet of one's AchAryan is absolutely essential to understand
clearly the Tatthva Thrayam .
For understanding our sampradhAyam , a clear knowledge
about the content of this chapteralone is sufficent . One has
to go over this chapter many times to understand and retain
the Jn~Anam on the cardinal doctrines covered here . Srimath NaarAyaNa
YathIndhra MahA Desikan's ( Prakrutham Srimath Azhagiya Singar's) coverage
of this chapter in the many issues of Sri Nrusimha Priya ( later assembled
in the form of a monograph on SRTS: Part I)
is very comprehensive and vital for us to develop a clearer omprehension
of these three Tatthvams .
Why is this Chapter Named Tatthva Thraya Chintanaa adhikAram ?
***********************************************************************
There are three distinctly different Tathtvams in our SiddhAntham :
ChEtanam , achEtanam and Iswaran . They have unique svabhAvams
and have unique attributes that differentiate them ( Paraspara vilakshaNam).
It is very important to think deeply about them to understnad their true
nature and VyApAram . To remind us about this aspect of deep reflection on
them for our comprehension of their unique differences and relationships ,
Swamy Desikan deliberately named this chapter as " Tatthva Thraya
ChinthanAdhikAram " instead of "Tatthva Thraya adhikAram ".
These three tatthvams are already covered in the preceding ArTa Panchakam
chapter : PrApyam is Iswaran ; PrApthA is the Jeevan/ChEtanam and PrApthi
VirOdhi is the achEtanam like Sareeram . Even if we understand the
references to these three tatthvams in ArTa Panchakam , we still have to
know about the uniqueness of these three tatthvams and how they differ from
one another . Otherwise , one will be totally misled and will be subject to
one or more of the following dangers :
1. SareerAthma Brahmam: This is the conviction that this perishable body of
ours (Sareeram) is the same as the eternal AathmA .This will lead to the
thinking that Aathma persihes once the body falls down at death.
There will be little respect for the teachings of the Bhagavath-
saasthrams about the karmaas to be practised as well as the karmaas
to be abandoned . That will lead only to repeated miseries through many
births in this world . Therefore one has to know that the Jeevan , who has
no death is different than the Sareeram , which has a finite life span .
2 . SvantharAthma Bramam : This calamity is the second one , when one
does not understand the three tatthvams properly . This will make one
think that one is independent and not the eternal servant of the Iswaran ,
who is our Master and Commander in the execution of our karmaas. When one
thinks that he or she is independent of Iswaran , it will interfere with
Upaaya anushtAnam like Bhakthi or Prapatthi yOgam
and deflect them away from attaining Moksha siddhi.They will be mired
in SamsAric mud forever.
3. Nireeswara Vaadha Richi : For many jeevans , right from birth , there is
a prediliction to argue that there is no Iswaran as a result of their
anAdhi paapams . They will also be subject to the nigraham ( anger)
of the Lord and will end up in being locked without hope of release
from the endless cycles of births and deaths .There is no ujjevanam
for them .
To stay clear of the three terrible dangers mentioned above , one has
to reflect on the true meanings of the Tatthva Thrayam , observe
Prapatthi or Bhakthi yOgam and enjoy the parama PurushArTam of
nithya Kainkaryam to Iswaran in His supreme abode of Sri Vaikuntam.
Thirukkudanthai Desikan's summary of the Tatthva Thraya chinthanAdhikAram
************************************************************************************
Thirukkudanthai Desikan is revered as Abhinava Desikan
(amsam of Swamy Desikan , Punar avathAram). Hence , it is no
wonder , he was able to summarize the upadEsams of this
adhikAram in just 17 Sahasra Naamams .
These 17 Sahasra Naamams dealing with one of the most
important chapters dealing with Tatthva Thrayam are:
811) . (PraNavam) Tatthva-thraya visEsha-vidhE nama:
812) . (PraNavam) SvAdheena-thrividha achicth-chith
svaroopa- sTithi-pravrutthi-dhrusee nama:
813) .(PraNavam) pramANagamya dharmi-svaroopa-roopaka
dharma vidhE nama:
814) . (PraNavam) Jeeva lakshaNa tatthvaj~nAya Nama:
815) . ( PraNavam) Bhaddha lakshaNa lakshithrE nama:
816) . ( PraNavam) Bhaddha sTithi pravrutthij~nAya Nama:
817) . ( PraNavam) Muktha lakshaNa lakshithrE nama:
818) . ( PraNavam) Muktha sTithi pravrutthij~nyA nama:
819) . ( PraNavam) Nithya LakshaNa lakshithrE nama:
820) . ( PraNavam) Nithya sTithi pravrutthij~nAya Nama:
821) . (PraNavam) NithyAth anyOnya bhEdhadhrusE Nama:
822) . (PraNavam) Nithya mukthAthma kaimkarya
Saarvavidhya niroopakAya nama:
823) . (PraNavam) ThriguNa sTithi pravrutthij~nyA nama:
824) . (PraNavam) Isa LakshaNa lakshithrE nama:
825) . (PraNavam) avathAra rahasyaj~nAya Nama:
826) . ( PraNavam) Para-vyUhAdhi bhEdhadhrusE nama:
827) . (PraNavam) Sri Jagath kaaraNathvAdhi sAdhakAnEka
yukthimathe nama:
811) . (PraNavam) Tatthva-thraya visEsha-vidhE nama:
(Meaning): Salutations to Swamy Desikan , who was fully
conversant with the unique aspects (VisEshams) of the three
Tatthvams : Sentient/ChEtanam , insentient/achEtanam and
Iswaran .
812) . (PraNavam) SvAdheena-thrividha achicth-chith
svaroopa- sTithi-pravrutthi-dhrusee nama:
(Meaning) : Salutations to Swamy Desikan , who comprehended
the Lord (Sriman NaarAyaNan) as having under His control the Svaroopam ,
(Intrinsic nature of the Vasthu or dharmi ) STithi(existence)
and Pravrutthi (activities ) of the three different kinds of
the sentients and insentients (ChEtanams and achEtanms) .
( Comments) : The three kinds of ChEtanams are : Bhaddhar (bound
Jeevans suffering in SamsAram ) , Mukthar ( jeevans which have gained
freedom from SamsAric sufferings ) and Nithya jeevans ( eternally
liberated ones with no links to SamsAram ever ).
The three kinds of insentients(achEtanam) are:
(1) Prakruthi : it is constituted by the three guNams ( Satthvam ,
Rajas and Tamas) and it is a dhravyam that constantly experiences
changes .
(2) Kaalam : It is made up of divisions of second , minute , hour,
year et al .It is closely linked to the changes in Prakruthi.
3) Suddha Satthvam : This is pure Satthvam without any admixture of
Rajas or Tamas or Misra Sathvam . This dhravyam constitues BhagavAn's
ThirumEni and all the vasthus in Parama Padham.
Dharma BhUtha Jn~Anam is also includable as the 4th achEtanam.
In these three tatthvams that are distinct & different (vilakshaNam ) ,
The Iswara tatthvam is the one that rules ( Isan) and the other two
( ChEtanam & achEtanam) are those that are being ruled ( Isithavyam).
BhagavAn has under His control the Svaroopam , sTiti and pravrutti
of the three kinds of chEtanams and achEtanams.
813) PramANagamya Dharmi-svaroopa- roopaka-dharma vidhE nama:
(Meaning) : Salutations to Swamy Desikan , who knew vey well
that both the dharmi svaroopam and its svaroopa nirUpaka
dharmams are to be understood together through pramAnams .
Comments: PramAnam stands for evidence or means of
valid knowledge.PramANams for us are Prathyaksham
(Perception) , anumAnam (inference) and Sabdham(Vedam) .
The svaroopam ( inherent nature) of dharmi ( object ,
a substrate or a object in which a quality inheres) is
supported by PramANams . Here the reference is to
" pramAnagamya dharmi savroopam ". Thus , this Dharmi
svarUpam is comprehended by PramANams .
This Dharmi Svaroopam has SvarUpa nirUpaka dharmam
( attributes that define the essential nature of an object)
as well . Swamy Desikan instructed us that the PramANams
reveal the dharmi (object) and its Svaroopa nirUpaka
dharmams together . Devoid of Svaroopa nirUpaka dharmams,
the vasthu(dharmi) can not exist . Therefore PramANams
reveal dharmi and Svaroopa nirUpaka dharmam in unison.
814) (PraNavam) Jeeva LakshaNa Tatthvaj~nAya nama:
(Meaning): Salutations to Swamy Desikan , who had a clear
understanding of the lakshaNams of the Jeevan(ChEtanam)
and how these lakshaNams differ from Iswaran although
there are some overlaps .
(Comments ) : Jeevan has Jn~Athvam , Aanandhathvam , Amalathvam
and aNuthvam . Iswaran has the first three svaroopa nirUpaka dharmams
like Jeevan but not aNuthvam . Iswaran on the other hand has Vibhuthvam.
Only by adding aNuthvam , we can hence define the Jeevan. Seshathvam or
being
the servant of the Lord is another lakshaNam for the Jeevan . This LakshaNam
can come into play only when the LakshaNams of both Iswaran and Jeevan
are fully defined.
815) (PraNavam) Bhaddha LakshaNa lakshithrE nama:
(Meaning): Salutations to Swamy Desikan , who knew clearly
the LakshaNam of the bound Jeevans and their differences
from the muktha and nithya jeevans .
(Comments) : There are three kinds of jeevans : Bhaddhar , Mukthar and
nithyar . The uniqueness (lakshaNam ) of Bhaddha jeevan , which
are roiled in SamsAram is their possession of five dhOshams:
1) AvidhyA : The erroneous belief that the Sareeram is the Aaathma .
2) Karmaa: accumulating PuNya and Paapa karmaas
3) Vaasanaa: residual Impressions from the PuNya and Paapa karmaas
4) Ruchi: The power of Vaasanaas that make the jeevan engage in
more paapa and puNya karmaas , which gets the jeevan stuck
further into SamsAram .
5) Prakruthi Sambhandham: As a result of the accumulation of Karmaas ,
the Jeevan experiences multifold births in different bodies.
816) (PraNavam) Bhaddha sTithi pravrutthij~Aya nama:
(Meaning): Salutations to Swamy Desikan , who was knowledgabale
about the jeevan's sTithi and pravrutthi that are unique to them.
(Commnets) : The differences in the sTithi (existence) of the three kinds of
Jeevans: Bhaddha Jeevan has the samsAric ties until moksham . For the
mukthAs and the nithyAs , the SamsAric ties do not persist. Regarding
differences in pravrutthi ( actions/vyApArams) , BhaddhAs engage in
acts of PuNyam and Paapam. They also have actions that belong
neither to the class of PuNyam or Paapam such as winking of the eye
or sitting down . The Muktha and the nithya jeevans do not have puNya
or Paapa acts although they share with the Bhaddha jeevan
the acts that are considered neither as puNyam or paapam.
817) (PraNavam) Muktha lakshaNa lakshithrE nama:
(Meaning) : Salutations to that AchAryan , who defined the lakshaNams
(unique traits ) of the muktha (liberated ) Jeevans.
(Comments): MukthAs differ from NithyAs and BhaddhAs in lakshaNams .
Freed from paapams and puNyams , the Muktha jeevans have the Svaroopa
aavirbhAvam in an unfettered manner . Their svaroopam is not hidden by
avidhyA , karmaas , vaasanaa or ruchi. They are liberated from these
lakshaNams unique to Bhaddha jeevans. Their svaroopam does not
undergo tirOdhAnam ( hidden) but comes out and is not eclipsed
(Svaroopa aavibhAvam). AavirbhAvam means shining without any thing
blocking it .
818) (PraNavam) Muktha sTithi pravrutthij~naaya nama:
(Meaning): Salutations to Swamy Desikan , who knew very well
the sTithi and pravrutthi of the muktha jeevans.
(Comments): For mukthAs , there is a time point at which their svaroopa
aavirbhAvam happens/dawns. After that , their svaroopa aavirbhAvam
stays without being hidden ever.There is an aarambham for the svarropa
aavirbhAvam for mukthAs. BhaddhAs have no svaroopa aavirbhAvam
since they are karma vasyaaLs . NithyAs on the otherhand are different
from BhaddhAs and MukthAs in the matter of Svaroopa aavirbhAvam .
NithyAs have no beginning time for svaroopa aavirbhAvam , since they
are eternally liberated .
When it comes to pravrutthi vyApArams , Bhadhda jeevans have no
opportunity for ParipoorNa bhagavath anubhavam at Sri Vaikuntam
arising from nithya kaimkaryam to the Lord there. Muktha jeevans ,
who had lost that bliss as Bhaddha jeevans regain it after moksha
siddhi .Nithya jeevans have it forever.they never lost it or regained it.
Losing the ParipoorNa brahmAnandham in the Bhaddha state and
regaining it in the mukthA state are their (MukthA's) pravrutthi lakshaNam .
819) (PraNavam) Nithya lakshaNa laksithrE nama:
(Meaning): Salutations to Swamy Desikan , who instrcuted us on
the lakshaNams of the nithya jeevans and contrasted them
with the Bhaddha and muktha jeevans.
(Comments): The lakshaNams of Nithya Jeevans are : Having svaroopa
aavirbhAvam from time immemorial (anAdhi kaalam) and being paratantrAs
( adhinAs or obedient ) to the Lord , their Master . Like nithya jeevan ,
BhagavAn has also svaroopa aavirbhAvam eternally and is without
any time markers as in the case of Muktha jeevans . Bhaddha jeevans do not
have any svaroopa aavirbhAvam like muktha , nithya jeevans or Iswaran .
While the nithya jeevan is under the control of Iswaran , latter (Iswaran)
is not under the control of any one. Thus , Iswaran is not a Paratantran .
820) (PraNavam) Nithya sTithi pravrutthij~nAya Nama:
(Meaning) : Salutations to Swamy Desikan , who had clear knowledge of
the sTithi and pravrutthi of the nithya jeevans .
(Comments): Nithya jeevans differ in sThithi from the other two
kinds of jeevans . NithyAs have svaroopa aavirbhAvam from time
immemorial and enjoy the dhivya dampathis eternally without any
start point . In contrast , muktha jevans are blessed with the enjoymemt
of ParipoorNa brahmAnandham only after gaining mOksham . Bhaddha
Jeevans' svaroopa aavirbhAvam does not take place due to their
anAdhi karnaas and therefore they do not have the paripoorNa
BrahmAnandham.Thus they differ in Seshi Tatthva anubhavam.
BhagavAn has BrahmAnandham but not in the role of Him as
a Swamy (Seshi) to Himself .The pravrutthi of the nithyAs
is that they have been performing kaimkaryams to the Lord
from time immemorial. There is no starting point for such
kaimakryams . It is anAdhi pravAham in nature. Muktha jevans
in contrast engage in such kaimkaryams only after Moksha dasai.
BhagavAn /Iswaran performs the acts of creation , protection
and destruction . These however are not Kaimkaryams . Only
those acts done by a servant to please his Master are defined as
Kaimkaryams.Iswaran has no Master and He performs His unique
acts like creation as leelAs due to His own sankalpam . Uninterrupted
kaimkaryam to Iswaran ( Seshi) from time immemorial is the pravrutthi
lakshaNam of the Nithya Jeevan.
821) ( PraNavam) nithyAdhyanyOnya bhEdha dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who understood
the differences between the three categories of Jeevans
( Nithyars, MUkthars and Bhaddhaas).
(Comment): Sofar , the focus has been on the differences in the Svaroopa ,
sTithi and Pravrutthi between the three kinds of Jeevans. Through this nAmam
,
Thirukudanthai Desikan elaborates on the differences revealed by Swamy
Desikan on the particular categories of (the three) Jeevans .
There are many Bhaddha JeevAs. Thier Jn~Anam , Sukham , Dukkham
are quite different form one another. Humans do not have the Jn~Anam
and Sukham like the DevAs ; The animals do not have the Jn~Anam and
Sukham that the humans have.Thus there are differences in each categories.
Thus each jeevan has different degrees of Jn~Anam & Sukham.
MukthAs on the other hand do not have these differences on Jn~Anam
and Sukham . All of them have Svaroopa aavirbhAvam and they are omniscient
(Sarvaj~nAs) as well . They are blessed to have ParipoorNa BrahmAnandham .
They differ in the times at which they got mukthi . Therefore , the Svaroopa
aavirbhAvam for the individual muktha jeevans happens at different times.
This is the difference between various muktha jeevans.
Among nithyaas , we can not find the differences in the time of Svaroopa
aavirbhAvam since they are eternally liberated . There is no time variations
here. They do not have any differences between thier svaroopam and sTithi.
There is however differences in their pravrutthi (activities/kaimkaryams) .
They have the same Bhagavath anubhavam but they have different kaimkaryams :
Garudan as Vaahanam and Adhi Seshan as the Lord's bed and seat .
822) (PraNavam) nithya mukthAthma kaimkarya sArvavidhya niroopakAya Nama:
(Meaning): Salutations to Swamy Desikan who proved that the kaimkaryams
done by the nithya and mukthAthmAs morph into every kind of kaimkaryam
vicariously or otherwise .
(Comments): Our AchAryaas prayed for all kinds of Kaimkaryams to BhagavAn
in all states . This leads to the conclusion that mukthAs and nithyAs can do
every type of kaimkaryams . The question arises: If the Nithya Sooris have
well defined kaimkaryams ( VishvaksEna being the general of the Lord's
army ),
how can MukthAs aspire for those kaimkaryams , which have been reserved
for the nithya sooris ? The answer is: Muktha jeevan is interested in
performing the kaimkaryam that pleases the Lord , His Master.
The Muktha jeevan knows well that the Lord has assigned specific
kaimkaryams to the nithya jeevans. Knowing the Lord's will ,
the muktha jeevan will not compete with the nithya jeevan
for those kaimkaryams assigned by their Lord . They see that the Lord is
pleased with the specific kaimkaryam by the nithya jeevans and
the Lord's pleasure makes them filled with bliss .That is how
the fruit of all kinds of kaimkaryams is enjoyed by the Muktha jeevans
even if they do not get to do it directly .
823) ThriguNa sTithi pravrutthij~nyA nama:
(Meaning): Salutations to Swamy Desikan , who fully understood
the sTithi and pravrutthi of prakruthi made up of three different guNams.
(Comments): Prakruthi is constituted by the three guNams: Sathtvam ,
Rajas and Tamas .The other achEtanams like Kaalam and Suddha satthvam
are not made up of these three guNams. The sTithi of prakruthi : Moola
prakruthi is eternal. It is always there . The rest of achEtana dhravyams
like Mahath have sTithis , which are long and short . The Pravrutthi
(VyApaaram) of Prakruthi can be even or different .These pravrutthis
cause bhOgam for jeevan or sorrow.
824)(PraNavam) Isa lashaNa lakshithrE nama:
(meaning): Salutations to Swamy Desikan , who instructed us on
the lakshaNams of Iswaran .
(Comments): Iswaran has the chEtanam and achEtanam under
His control. His Svaroopam has five lakshaNams : Jn~Anam ,
Sathyam , Anantham , Aanandham and Amalam.
Sathyathvam: ParamAthmaa' s savroopam never varies.
JnAathvam : Self luminosity without any other agency's help .
Anantathvam: Unlimited by kaalam , dEsam or vasthu.
Aanandhathvam: Blissful state
Amalathvam : free from any dhOsham or blemish.
There are other lakshaNams for Iswaran as Jagath KaaraNathvam ,
Vibhuthvam et al as well .
825) (PraNavam) AvathAra rahasyaj~nyA nama:
(Meaning) Salutations to Swamy Desikan , who understood
the six truths behind the incarnations of the Lord :
(1)The avathArAms are real happenings and not some magical acts.
(2)BhagavAn's intrinsic nature is not affected in these
avathArams ( no Jn~Ana SankOsams).
(3) BhagavAn's sareeram during the avathAram is Suddha
Sathva Mayam and is not made of Moola Prakruthi like ours .
(4)BhagavAn's avathArams arise form His own will and not because of
karmAs as in our case.
(5) AvathArams happen when the dharmam begins to wane in the earth and
unrighteousness is on the ascent .
(6) The purpose of the avathAram is to protect the righteous ones.
For a prapannan, the clear understanding of the six avathAra
rahasyams firms up his MahA ViswAsam in the Lord as SaraNAgatha
Rakshakan.
(826) (PraNavam) Para -- vyUhAdhi bhEdha dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who clearly
understood the five states of existence of the Lord
( Param , VyUham , Vibhavam , archaa and antharyAmi).
(827) (PraNavam) Sri Jagath kAraNAthvAdhi sAdhakAnEka yukthimathE nama:
(Meaning): Salutations to Swamy Desikan , who was skillful enough
to advance the arguments that PirAtti shares the attribute of Jagath
kAraNathvam with Her Lord .
(Comments): Swamy Desikan has quoted many pramANams , Yukthis
to handle the opposer's position on the Jagath KaaraNathvam of
PirAtti along with Her Lord. With Their joint divine glances , They
create the universe ( " oNDadiyAL ThirumahaLum ThAnumAhi oru
ninaivAl yeenRa ulahu " is the statement of Swamy Desikan regarding
this joint jagath kaaraNathvam ).
adiyEn will start today the coverage of the sixth chapter of
Srimath Rahasya Thraya Saaram ( ParadEvathA PaaramarTyAdhikAram)
which has 31 Desika Sahasra NaamAs relating to it .
This is another important chapter of SRTS . This chapter establishes
the true stature of Sriman NaarAyaNa as the Supreme Deity . PaaramArTyam
means the the true situation . Various mathams exist , which claim that
other gods can grant Moksham at the end of one's death . Swamy Desikan
proves with Vedic pramANams and AzhwAr Sri Sookthis that Sriya: Pathi ,
Sriman NaarAyaNan alone is our UpAyam for Moksham , UpEyam ( Goal )
for Moksham and those who have awareness of this fact that He is
the Para DEvathai will not be misled to look at any other gods
for Moksha Siddhi .
828( (PraNavm) Sriman NaarAyaNa ParadEvathA nirNaya-kshamAya nama:
(Meaning ): Salutations to Swamy Desikan , who had the power to establish
who is the Supreme Devathai for the benefit of ParamaikAnthis so that
they can gain Moksha Siddhi without fail .
(829) (PraNavam) Sarva dEva parabrahmAbEdha khaNDana dakshiNAya nama:
(Meaning): Salutations to Swamy Desikan , who disproved the doctrines
of other matham that advocated the view that Parabrahmam is one and
the same as other dEvathAs .
(Comments): In this chapter of SRTS , Swamy Desikan sums up the essence
of number of Mathams and shows their inconsistencies with Vedam and
Smruthi and instructs us that such para Mathams are not to be followed
for gaining Moksha siddhi. Swamy Desikan establishes as to who is
the true Supreme Deity , who can assure us Moksham at the end of our
earthly existence .
The various mathams reviewed regarding their unsuitability are :
(1) Aathmaikya Paksham of Yaadhava PrakAsa : The ParamAthma Tatthvam
named Sath Brahmam spreads and shines in the world as the triad : ChEtanam ,
achEtanam and Iswaran . Sath Brahmam transforms itself into three
tatthvams and yet it is one and the same .
(2) DEvathaikya Paksham : Even though there are many dEvathais ,
their AathmA is one and the same.
(3)Thrimoorthy Saamya Paksham: Brahma , VishNu and Sivan have
different AathmAs but they are equal in every way.
(4) Thrimoorthy Eikya Paksham: Although they have different bodies ,
their Aathma is one and the same .
(5) Anyathra Iswarya Paksham: There is a ParamAthmA , who is
over and above the Thrimoorthys. He is the true Para dEvathai .
(6) Ithara Para dEvathais: Among the thrimoorthys , Sivan is the Supreme
Deity or Brahma is the Supreme deity .
(7) The Lord without His PirAtti alone is Para Devathai .
Swamy Desikan has shown that all of these 7 Mathams or
points of views are wrong and are inconsistent with Veda
and Smruthi PramANams .Swamy Desikan establishes in
the ParadEvathA PaaramArTyAdhikAram that both PerumAl
and His PirAtti ( Dhivya Dampathis) are the Means and Goal
for our Moksham and as Eka Seshis , they serve as the Means
and goal for Moksham .
In this adhikAram , Swamy Desikan emphasizes that a jeevan
that is confused about the true identity of Para Devathai as
Sriman NaarAyaNan can not become a ParamaikAnthi and
expect to gain moksham without delay . Swamy Desikan establishes
in this chapter that Sriman NaarAyaNan is the creator of Brahmaa
and Sivan and that they are subject to the influence of their karmaas.
They recieve Jn~Anam from Sriman NaarAyaNan and serve Him
as His DaasAs.They are incapable of granting Moksham directly to
anyone . Sriman NaarAyaNan is their AchAryan.They can confer
the boon of Jn~Anam for a chEtanam to gain Moksham through
the performance of SaraNAgathy at the sacred feet of their own Lord.
Thirukkudanthai Desikan compresses in 31 Sahasra NaamAs
the above doctrines on Para dEvathA PaaramaarTyam
established by Swamy Desikan in the sixth Chapter of SRTS .
(830) (PraNavam) Thrimoorthy saamya damanAya nama:
(Meaning): Salutations to Swamy Desikan , who defeated
the doctrine of the Para Matham that said the thrimoorthys
are equal to one another in Jn~Anam and Sakthi .
(Comments) : This view is against Veda PramANams ,
which aver that (a) Sriman NaarayaNan is VishNu
(b) There is no dEvathai that is equal or superior to
Sriman NaarAyaNan (c) He is the one who creates
the world and its entities including Brahma and Sivan
(d) Sriman NaarAyaNan alone is nithyan (eternal)
and is not influenced by the karmAs ( akarma vasyan )
in contrast to the other two deities among the Thrimoorthys
(Karma vasyALs ) .
(831) (PraNavam) Thrimoorthy Eikya VinAsakAya nama:
(Meaning): Salutations to Swamy Desikan , who rejected
the view that the Thrimoorthys are one and the same.
(Comments): VishNu is the creator and the Brahma-RudraaLs
are those created by Him . Hence it is incorrect to say that all
the three are identical in power or function. They have different
lakshaNams such as VaaNi Pathy, LakshmI Pathy and Umaa Pathy.
Hence , they can not be one and the same.
(832) (PraNavm) Thrimoorthy UttheerNa ParamadEvathA
khaNDana kshamAya nama:
(Meaning ): Salutations to Swamy Desikan , who rejected
the UttheerNa Brahma Paksham , which holds that there is
a Parama dEvathai that is superior to the Thrimoorthys
and is responsible for the origin of the Universe and its beings .
If we remember that VishNu and Sriman NaarAyaNa are one
and the same , there is no need to invoke a Parama dEvatha
over the Thrimoorthys.
(833) (PraNavam) Thrimoorthy anthargatha Brahma Rudra
paaramya khaNDanAya nama:
(Meaning ) : Salutations to Swamy Desikan , who rejected the views that
Brahma or Rudran is the Supreme Being among the thrimoorthys.
(Comments): This is Vyakthyanthara Brahma Paksham . The views
of this Matham is inconsistent with the Sruthi PramANams :
(a) Sriman NaarAyaNan created Brahma and Rudran. Hence ,
they can not be superior to VishNu NaarAyaNan (b) During the time of
the PraLayam (Ultimate deluge ) , Sriman NaarAyaNan alone remained .
In the next 20 Sahasra Naamams , the Supermacy of Sriman
NaarAyaNan over the other two deities is established by
Thirukkudanthai Desikan following the teachings of Swamy
Desikan in the 6th chapter of SRTS .
adiyEn will continue with the 834th to the 858th Sahasra
Naamams today, which will take us to the end of the 6th chapter
of Srimath Rahasya Thraya Saaram .
834) (PraNavam) Brahma-RudhrAthi kAryathva karmavasyathva
SaadhakAya nama:
(Meaning): Salutations to Swamy Desikan , who instrcuted us
that Brahmaa and Rudhran as the chief among the dEvathAs are
KaaryarhaL ( Those who are created by Sriman NaarAyaNan) and are
Karma vasyarhaL ( under the influence of their punya and paapa karmAs).
(Comments): Brahma and Rudhra got their exalted positions thru performance
of specail AarAdhanams of Sriman NaarAyaNan ( Example: major Yaagam of
SarvamEdham by Rudhran). Thus they enjoy their karma phalan and
therefore are beneficaries of their karmAs ( Karma vasyALs) .They have
obtained their karmAdhIna sareerams. It is very appropriate that
kaaryathvam and kaaraNathvam are mentioned together in the same
name here . Kaaryathvam ( gaining a sareeram due to karma phalan)
and Karma vasyathvam ( being under the influence of one's poorva
karmAs) go together.
835) ( PraNavam) Brahma-RudhrAdhi Bhagavath paaratantrya
VichArakAya nama:
(Meaning): Salutations to Swamy Desikan , who instructed us that BrahmA
and Rudhran are under the influence of VishNu Maayai ( Prakruthi) . They are
paratantrAs to Sriman NaarAyaNan , their Supreme Lord .
836) (PraNavam) BrahmAdhi BhagavanmAyAyattha dheehrAsa vrutthi
dhrusE nama:
(Meaning) : Salutations to Swamy Desikan , who pointed out that Brahma and
Rudhran have decreased Jn~Anam (Jn~Ana sankOsam) due to their being under
the influence of BhagavAn's Maayaa .
(Comments): Sruthi , Smruthi and PurANams attest to this . BrahmA's Jn~Ana
sankOsam was at the time of Madhu and KaiDapan stealing the VedAs and
BrahmA losing his Jn~Anam during that time of VedApahAram . Sri HayagrIva
avathAram took place then to help Brahmaa . Rudran's Brahmahatthi dhOsham
arising from the plucking of one of the five heads of BrahmA , his father .
837) (PraNavam) VishNudarsitha sargOpasargAdhividhisambhu
dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who invted our attention
to the fact that Brahma and Rudhran have their powers of creation and
destruction of naama roopa prapancham due to the anugraham of
Sriman NaarAyaNan , their Supreme Master. ( MahA BhAratham mentions
this specifically : tathA darsitha PanthAnou/ thus having been shown
the way by their Lord , Sriman NaarAyaNan ) .
838) (PraNavam) SubhAsrayathva rahitha Brahma-RudhrAdhi
SaadhakAya nama:
(Meaning): Salutations to Swamy Desikan , who declared that Brahmaa and
Rudhran do not have SubhAsraya ThirumEni , the meditation of which leads
to Moksham . ( SubhAsrayam is the sacred & auspicious form of the Para
dEvathai , which is firmly and easily retained by the mind before dhyAnam
for one's saadhanaa and anushtAnam for gaining Moksha Phalan).
DhyAnam on other dEvathAs can not lead to MOksham and
will only return us to SamsAram.
839) (PraNavam) Brahma-RudhrAdhi ThriguNa paaravasya
niroopakAya nama:
(Meaning): Salutations to Swamy Desikan , who revelaed that BrahmA and
Rudhran are subject to the influence of three guNams ( Satthva-Rajas &
Tamas).
(Comment): On the opposite scale , as the Supreme Being ,
Sriman NaarAyaNan is SubhAsrayan , Sarva Sakthan , Svatantran
and is free from the influence of the three guNams unlike
the other dEvathAs.
840) Brahma-RudhrAdhi BhagavathAsrithatathva VidhAyakAya nama:
(Meaning) : Salutations to Swamy Desikan , who reminded us that
Brahmaa and Rudhran are those , who seek the refuge of Sriman
NaarAyaNan , when they face calamities . As the Supreme Being ,
Sriman NaarAyaNan is not dependent on anyone for His rakshaNam.
He is Omnipotent .
841) (PraNavam) Brahma-RudhrAdhi Bhagavat vibhoothithva
niroopakAya nama:
(Meaning): Salutations to Swamy Desikan , who reminded us that Brahmaa
and Rudhran are vibhoohtis of the Para DEvathai , Sriman NaarAyaNan .
( They are His subjects and as such ruled by Him as His property).
842) (PraNavam) Brahma-RudhrAdhi Bhagavath--
prakArathvaabhidhAyakAya nama:
(Meaning) : Salutations to Swamy Desikan , who reminded us that Brahmaa ,
Rudhran and all the other dEvathAs are prakArams to Him ( Brahmaa , Rudhran
et al are part of the body of Sriman NaarAyaNan and as such , they are
prakAram to the Lord ; they are never therefore seperated from their Lord ;
they are VisEshaNams to the Supreme Being ).
843) ( PraNavam) Brahma-RudhrAdhi BhagavaccharIrathva
prakAsakAya nama:
(Meaning) : Salutations to Swamy Desikan, who illustrated that
Brahmaa and Rudhran are the SarIram for BhagavAn and that the Lord
is their antharAthmA (indweller ) as in case of all jeevans .
844) (PraNavam) Brahma-RudhrAdhi Bhagavath DhAsathva sTapana
KshamAya nama:
(Meaning): Salutations to Swamy Desikan , who was capable of proving
that Brahmaa and Rudhran are the Daasa bhUthars of Sriman NaarAyaNan
( Sarvaj~nan , Rudhran declares his Daasathvam to the Lord in his eulogy
of the Lord in his Manthra Raaja Padha sthOthram).
845) (PraNavam) SaathvikathvOpatthi hEthu Madhusoodhana dhrushti
dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who understood that Saathvika
GuNam grows in one due to the glances of Madhusoodhanan falling on them
at birth ( PramANam: JaayamAnam hi purusham yamm pasyEth Madhussodhana: ,
Saathvika: Sa thu vij~nyEya: sa vai mokshArTa chinthaka: /Sage VyAsar) .
(846) (PraNavam) Rajas-tamO-guNaasakthi hEtu BrahmAdhi dhrushti
dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who reminded us that the falling
of
the glances of Brahma and Rudhran on a child at birth can only lead to
the dominance of RajO and TamO guNmas respectively unlike Bhagavath
KatAksham that makes them " karuvilE Thiru udayavarkaL" .
847) Brahma-RudhrAdhi MokshArTijanOpAsyathva BhadhakAya nama:
(Meaning): Salutations to Swamy Desikan , who instructed us that those
who seek mOksham ( Mumukshus) should only meditate on Sriman NaarAyaNan .
Even Brahmaa and Rudhran seek the Lord , when they desire Moksham .
Brahmaa , Rudhran and others are powerless to grant Moksham by themselves.
848) Brahma-RudhrAdhyupAsyathva vachO nirvAha kaarakAya nama:
(Meaning): Salutations to Swamy Desikan who reminded us that Rudhra
Bhakthan can not gain Moksham directly unlike VishNu bhakthan
( PramANam : Brahmaa and Rudhran bless their BhakthAs with Jn~Anam
conducive to Moksham and therfore become the kaaraNams for Moksham :
The phalan of worshipping Sooryan in seven JanmAs make one a Rudhra
Bhakthan ; continuation of worship of Rudhran in seven JanmAs will make
one a VishNu Bhakthan , who becomes eligible for moksham directly .
Thus Rudhra Bhakthi is the reason for becoming a VishNu Bhakthan ).
849) Brahma- RudhrAdhi Paaramyadhruk karmAnarhathAdhi
dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who reminded us that those
who believe that Brahmaa , Rudhran, Indhraa are superior to Sriman
NaarAyaNa among all the Devathais would be ineligible for performing
Vaidhika karmAs ( Those who persist in thinking that Brahma-RudhrAl are
Para DEvathAs will develop Bhagavath dhvEsham and will become objects
of BhagavAn's nigraham . Varaaha PurANam classes them as PaashaNDis).
850) BrahmAdhi Bhagavath-saamya dhruk PaashaNdithva
SaadhakAya Nama:
(Meaning): Salutations to Swamy Desikan , who reminded us that those
who consider Brahmaa and Rudhran or ithara dEvathAs as equal to
Sriman NaarAyaNan are PaashaNdis( NaashtikAs and those who adopt
Vaidhika vEsham and engage in Vaidhika karmAs with the above attitude are
classed as PaashaNdis).
851) ( PraNavam) VishNu-nigraahya pAthruthva rahithEtara dhaiva
dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who reminded us that those
who have angered Sriman NaarAyaNan can not be protected by any
other DEvathAs ( Examples: KaakAsura VrutthAntham and Ambhareesha-
DhurvAsar episode).
852) (PraNavam) KshiprEtara phala-prApthi saadhanEtara dhiva
dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who understood very well
that the ithara devathAs are ideal for quick-yielding alpa samsAric
phalans ( PramANam: Geethai : 4.12 ; the Moksha Phalan will not be
given instantaneously like alpa phalan and is blessed only by Sriman
NaarAyaNan . Even those alpa phalans are empowered to the ithara
dEvathais by the Lord Himself ).
853)(PraNavam) kAmyAdhyaTAsritha- anantha-purushArtadh
VishNudhiyE nama:
(meaning): Salutations to Swamy Desikan , who reminded us that
SarvEswaran can grant SamsAric Kaamya/alpa Phalans as well as
the grand phalan of Moksham ( When we ask for Kaamya Phalans ,
our Lord grants them and develops gradually the path for Moksham for us.
The ithara dEvathAs stop at the point of granting SamsAric Phalans) .
854) (PraNavam) Ajn~yAnyadeva yajana preetha VishNu- prakAsakAya
Nama:
(Meaning):Salutations to Swamy Desikan , who reminded us that Lord
alone is pleased by the worship of ithara dEvathAs by those , who do not
have the proper Jn~Anam ( that the ithara dEvathAs are BhagavAn's
sareeram ). The PramANam here is Bhagavath Geethai: 7.23 , which
states that the worship done by these aj~nAnis will not count as
worship done according to SaasthrAs .
855) (PraNavam) Ajn~yadEva yajana phala vaikalya saadhakAya
Nama:
(Meaning): Salutations to Swamy Desikan , who reminded us that
the aarAdhanam done for ithara dEvathAs by these Saasthra--
Jn~Anam deficient chEtanams would yield only less phalans .
Although the Lord is pleased with that aarAdhanam , He will only
give less phalan .
856) (PraNavam) VishNvAthmakAnya dEvajana karma poushkalya
sAdhakAya nama:
(Meaning): Salutations to Swamy Desikan , who instructed us that those
who understood that ithara dEvathAs have VishNu as their aathmA are
the ones , whose vaidhika karmAs are fulfilled ( PoorNam) . Direct worship
of the Lord in recognition of His tatthvam as ParadEvathai will yield
the complete Phalan of that aarAdhanam .
857) PraNavam) NishkAma VishNu sEvA anushangAnya Phala siddhi
dhrusE nama:
(Meaning): Salutations to Swamy Desikan , who instructed us that VishNu
aarAdhanam without desiring any phalans ( nishkAmyam) will yield other
auspicious phalans such as Iswaryam and AarOgyam even with out asking
( anushankam).
858) (PraNavam) ParAnkusAdhi SrIsookthi SaadhithOthkrushta-MAdhavAya
nama:
(Meaning): Salutations to Swamy Desikan , who performed upadEsam for us
that Lakshmi Pathi , Sriman NaarAyaNan is the Supreme DEvathai based on
the SrI Sookthis of Swamy NammAzhwAr and other AzhwArs ( PramANams:
Pey AzhwAr --> "Saarvu namakku " paasuram ; Swamy NammAzhwAr: "ONDadiyAL
ThirumahaLum NeeyumE nilaa niRppa" Paasuram ).
Chapter 7: Mumukshuthva adhikAram ( 859th Naamam)
Chapter 8 : AdhikAri VibhAgha adhikAram ( NaamAs: 860 & 861)
Chapter 9: UpAya VibhAga adhikAram ( 862nd Naama)
Chapter 10: Prapatthi yOgyAdhikAram ( 863rd Naama)
859) (PraNavam) Mumukshaa hEthu Saaraj~nyAya Nama:
(Meaning) : Salutations to Swamy Desikan , who knew the essence of
how one develops a desire for Moksham .
(Comments) : This chapter deals with the steps that one gains
Moksha ruchi. He goes through six steps:
1) He gains the Jn~Anam that Sariram ( physical body) is
different from the aathmA . He understands that aathmaa
is eternal and even after the death of the physical body ,
the aathmaa can go to other worlds like svargam , narakam ,
Vaikuntam et al. This knowledge qualifies him to recieve
other worldly gains.
2) He recognizes that the fruit of future birth can lead to
painful state of naraka vaasam . He banishes therefore
sinful acts.
3) He understands next the svaroopam of the Lord as his
Supreme Master and himself as the Lord's eternal servant ,
whose svaroopam is to perform Bhagavath Kaimakryam .
He develops a taste for performing Bhagavath Kaimakryam.
4) He learns next the comprehensive meanings of AshtAksharam .
That removes his ahankAram and mamakAram which in turn kindles
his interest in Moksham.
5) He recognizes that the earthly pleasures are transient and
are mingled with sorrow. He recognizes the defects (dhOshams)
in the pleasures of svargam as well . He understands that
the pleasures of Bhagavath anubhavam in contrast are lasting
(nithyam) and limitless (anantham)as wella s free from any blemishes.
The ruchi for MOksham grows further.
6) after arriving at this stage , he abandons the karmAs that give
phalans in this world and observes the UpAyam leading up to
Moksham like Bhkthi or Prapatthi yOgam . He now becomes
a Mumukshu.
Summary of this 7th addhikAram Represented by the 759th Naama
**********************************************************************
The chEthanan comprehends the differences between the AathmA ,
Indhriyam and Sariram with the help of Bhagavath Saasthrams.
He understands about his fitness to reach the higher world and
the sorrow of wallowing in SamsAram thru birth in other wombs .
He fears the implications of accumulating sins and the consequent
stay in Narakam and avoids paapa karmAs. He understands
the loftiness of the Lord and his own lowliness and becomes
qualified to seek Moksham . He understands through his AchAryaas
the complete and correct meanings of AshtAksharam and cleanses
himself of the different kinds of ahankArams and MamakArams that
stand in the way of his progress to Moksham . Through many valid
sources of knowledge ( PramANams ) , he understands the blemishes
of SamsAric way of life and Kaivalyam ( Contemplation on one's self )
and recognizes the superiority of Bhagavath anubhaavm . He intensifies
his efforts on karmAs that will lead him to moksham and stays
away from those that will have phalans in this world. This chEthanam
is the one revered as Mumukshu or one who desires Moksham
and engages in the efforts for gaining that Sukham .SaasthrAs
celebrate him .
Chapter 8 : AdhikAri VibhAgha adhikAram ( NaamAs: 860 & 861)
Chapter 9: UpAya VibhAga adhikAram ( 862nd Naama)
860) (PraNavam) adhikAri vibhAga VidhE nama:
(Meaning): Salutations to Swamy Desikan , who knew the categories of
adhikAris (Qualified ones) , who follow the upAyam (means ) for Moksham .
(Comment ): The ones qualifiied to observe MokshOpAyam are of
two kinds: (1) Bhakthi yOgins and (2) Prapatthi yOgins . Alternatively ,
they are known as (1) SadhwAraka Prapanna and (2) adhvAraka
Prapanna .
Those who follow Bhakthi yOgam perform prapatthi in between
to ward off any interferences to their Bhakthi yOgam .They fulfil Bhakthi
yOgam through Prapatthi and gain Moksham . This category of people are
SadhvAraka Prapannas or SadhwAraka Prapatthi nishtars .
Others who use Prapatthi as UpAyam for Moksham. They do not use any other
means and wish to gain Moksham solely through Prapathhi . They are called
adhvAraka Prapatthi nishtars or adhvAraka prapannAs .
There is no difference in the ultimate Moksha Phalan in the case of
the two categories of Prapannas , who chose one or the other route
based on their status and fitness .
Every one is eligible for performing Prapatthi . It will remove all
anishtams ( inauspiciousness). It needs to be done only once.
It yields fruits very quickly ( in a trice) . It will not tolerate any other
upAyam to be done with it for Moksha Phalan .It destroys PrArabdha
karmAs and gives the fruits of Prapatthi , when one wishes. Therefore
Prapatthi Yogam is easy to practise , quick yielding and therefore
superior in many ways to Bhakthi yogam practised to gain Moksham.
861) (PraNavam) prapathyavaanthara bhidhA vEtthAya nama:
(Meaning) : Salutations to Swamy Desikan , who knew the nature of
the four kinds of Prapatthi( Svanishtai, AchArya Nishtai , Ukthi Nishtai
and BhAgavatha Nishtai).
(Comments):The Prapathti performed directly by a qualified one is
Sva Nishtai. AchArya Nishtai is the one , when AchAryan performs
the Prapatthi for the Sishyan. This adhikAri fits in to the Prapatthi
done by the AchAryan for himself and for those belonging to him .
Ukthi Nishtai is the one , where the adhikAri repeats the prapatthi
vaakyams said by AchAryan and places the burden of his protection
at the sacred feet of the Lord . BhAgavatha nishtai is the one , when
the adhikAri stays covered by the prapatthi done by a Bhagavathan ,
who is not his AchAryan .
862) ( PraNavam) UpAya VibhAga vidhE nama:
(Meaning):
The UpAyam (means to be followed ) for Moksham are two:
Bhakthi and Prapatthi. One who performs Prapatthi says:
"Oh Lord ! I am powerless to perform Bhakthi yOgam.You
must stay in its place and grant me the Phalan of Bhakthi yOgam
(viz) Moksham. Thus Iswaran becomes the UpAyam or means
in this instance .
One who performs Bhakthi yOgam performs prapatthi as often
as he meets an obstacle during the steps of Bhakthi yOgam.
Bhagavan responds to that plea for help ( Prapatthi) and stands
in the place of the difficult to accomplish task and completes
the anushtAnam of Bhakthi yogam .
In this chapter on UpAya VibhAgaadhikAram , Swamy Desikan also covers
Karma yogam and Jn~Ana yOgam , which are auxillaries to Bhakthi yOgam and
discusses Para Jn~Anam and Parama Bhakthi that follow karma and Jn~Ana
yOgams .
adiyEn will continue with the 863rd to the 864th Sahasra
Naamams today, which will take us from the 10th chapter
of Prapatthi yOgyAdhikAram to the 11th chapter of Srimath
Rahasya Thraya Saaram ( Parikara VibhAgAdhikaaram) :
863) (PraNavam) PrapathyadhikriyA panchadasa nirNaya-
kOvidhAya nama:
(Meaning): Salutations to Swamy Desikan , who had the skills
to determine the 15 aspects of fitness to perform Prapatthi.
(Comments): How does one become eligible to observe Prapatthi
without observance of Bhakthi yOgam ? That question is answered
here. Bhakthi and Prapatthi have these in common: (1) Desire in
the phalan of Moksham (2) gaining of knowledge of the meanings
of Saasthram (3) performance of rites prescribed by the SaastrAs
4) sticking to Jaathi and GuNam for the observance of specific
means (e.g) Prapatthi can be performed by anyone . Bhakthi
yOgam is limited to three varNams only.
Limited only to those perform Prapatthi for Moksham are
three other conditions : (1) Inability or powerlessness
to undertake any other upAyam(aakinchanyam) (2) a state of mind ,
where no other fruit is desired (3) a resolute state of mind , where
no other God is sought for phalans of any kind (ananya gathithvam) .
Inability to perform the ardous Bhakthi yOgam is called Aakinchanyam.
One needs clear Jn~Anam , endurance and an impatience to wait for
the fruits (Moksham ) of the slow yielding Bakthi yOgam . These three
factors cause aakinchanyam in one and drives them towards the upAyam of
Prapatthi. Further , there is no limit to which of the four varNAs can do
Prapatthi unlike Bhakthi yOgam .Prapatthi has thus sarvAdhikAram . Hence ,
Prapatthi is glorious and is superior to Bhakthi yOgam for a Mumukshu.
864) (PraNavam) NyAsa VidhyAnga panchathvOpakAra vyAkruthi
kshamAya nama:
(Meaning): Salutations to Swamy Desikan , who had the skills
to describe the fruits of the five accesories ( angAs) of Prapatthi
( Aanukoolya Sanklapam , PrAthikoolya Varjanam , KaarPaNyam ,
MahA VisvAsam and gOpthruva VaraNam ). Prapatthi is hence
described as "PanchAnga Samyutha: ". The " Shadvidha SaraNAgathy"
referred to in Ahirbudhnya SamhitA means it is the Main SaraNAgahty
characterized by the Five accessories .
(Comments): One seeking Moksham has to perform the prapatthi
( SaraNAgathy , aathma nikshEpam) with the union of the above
five angAs.He should surrender his Self , the burden of his protection
and the fruits arising from that protection to the Lord.
The definition of the five accessories are :
1) Aanukoolya Sankalpam : Vow to be anukoolan(agreeable)
to the Lord(2) Praathikoolya varjanam : a vow to abandon all
acts that will incur the displeasure of the Lord (3) KaarpaNyam :
Realization of one's utter helplessness to practise the austere
Bhakthi yOgam and to stay in a state of meekness before the Lord
praying for His anugraham (4) Mahaa VisvAsam : Total faith in
the Lord that He would come to his rescue (5) gOpthruva VaraNam :
Prayer to the Lord and requesting Him to be his sole protector .
Swamy Desikan instructed us that all the five angams are
essential for prapatthi (Upayukthams) and there should not
be dimunition in any one of them .
adiyEn will continue with the 865th to the 866th Sahasra
Naamams today, which will cover the rest of the 11th chapter of
Srimath Rahasya Thraya Saaram ( Parikara VibhAgAdhikaaram) :
865) (PraNavam)ViswAsOthkarsha vihathi kAraNa
vyAhathy kshamAya nama:
(Meaning): Salutations to Swamy Desikan , who is capable of
removing all obstacles to the recognitin of the supermacy of
MahA ViswAsam as an angam of Prapatthi.
(Comments): MahA ViswAsam is absolutely essential to Prapatthi
anushtAnam . It is important to have firm faith in the thought that
the Lord will most certainly come to our rescue ( protection).
There are five doubts that interfere with our cultivation of
MahA ViswAsam . One should comprehend the five attributes of
the Lord in all its various forms to remove these doubts on
MahA ViswAsam .
Doubt 1: Bhagavan is omniscient (Sarvaj~nan) and omnipotent
(Sarva sakthan).Can we approach such a lofty One as those who have
accumulated limitless sins ?
Answer : The remedy here is MahA Lakshmi , who pleads for us
(Her Children) and asks Her lord to forgive our trespasses .Our Lord
can not say no to Her. Hence , we can approach Him without fear
through MahA Lkashmi . The irrefutable PurushakAram of PirAtti
is central (VisEsha aakAram )here .
Doubt 2: Bhagavan grants phalans proportionate to our karmaas.
We have comitted immeasurable sins . How can He grant us then
the loftiest of Phalans ( Moksham) ?
Answer: BhagavAn is our Lord (Seshi); As His servants (Seshans) ,
we have an indissoluble relationship with Him . Therefore , we have
a right to recieve His boons including Moksha Phalan . Just as
a Father gives His son his share of property , the Lord uses the pretext of
Prapatthi to grant us Moksha Siddhi. Indissoluble relationship is
the visEsha aakAram here .
Doubt 3: Bhagavaan is avAptha Samastha Kaaman . There is nothing
that He needs. There is nothing that He needs to get from us. How can He
give us the loftiest of Phalans in return for this "small " and
easy-to-practise upAyam of Prapatthi ?
Answer : He does not need to get any help (upakAram) from us .
He is by nature most merciful . Out of that most merciful nature ,
He accepts the small effort of Prapatthi and recognizes it as
a major effort by us and grants us the greatest of boons that
He alone can grant : Moksham . His inherent attribute of unbounded
KaaruNyam is the visEsha aakAram here .
Doubt 4 : Our Lord normally takes time to grant the Phalans unlike
alpa dEvathais , which grant whatever phalan they can give quickly
( Ref: 852nd Naamaa) . If that were to be so , why would the Lord
grant phalan toa prapannan at the time the Prapannan specifies ?
How is it possible that He takes His own time to grant phalan for those ,
who perform Bhakthi yOgam but responds quickly to the PrapannAs ?
Answer : Our Lord has the power to grant the Phalans by his will
alone. He does not need anyone's assistance for that. When He looks
at the helpless (without anyother gathi) , He is overcome with
His attribute of generosity ( OudhAryam) and grants the Phalan
immediately. He does not hold back. The VisEsha aakAram is
nondependence on anyone to help Him .
Doubt 5: Our Lord is the Supreme Being with no equal or superior.
Will that PurushOtthaman ignore our lowly status and grant us
so readily , the phalan of being on a par with the exalted Nithyasooris ?
Answer : BhagavAn is totally independent (Svatantran) and grants
the Phalan He wishes according to His sankalpam . He feels
fulfilled through granting us the boons that we seek.He is like
the great king , who delights in feeding the royal parrot and nourishing it
like he would do with affection for his own son .The VisEsha
aakAram is considering as PrayOjanam , the Iswaryam conferred
on His prapanna janams as His own acquisition of that Iswaryam .
866) ( PraNavam) viswAsa gOpthruvraNa sabdhArTathva
prakAra vidhE nama:
(Meaning): Salutations to Swamy Desikan , who instructed us
on how MahA ViwAsam and gOpthruva varaNam become meanings
for the " SaraNam PrabhadhyE " sabdham .
(Comments): MahA viswAsam is the belief in the Lord
being chosen as the UpAyam in one's prapatthi . From there
arises the UpAYathva PrArTanam ( prayer to be the UpAyam
or the means ) . Inside that UpAyathva prArthanam (anthargatham)
is Gopthruva VaraNam . Thus Maha ViswAsam is the direct
meaning of "SaraNam PrapadhyE " section of Dhvaya manthram .
>From that direct meaning , the meaning of gOpthruva varaNam
arises as anthargatham ( positioned inside it).ViswAsam is the direct
meaning . The meaning of gOpthruva varaNam arises from that
direct meaning . When we perform the upAya PrarTanai to
the Lord as " Please stay as my upAyam " , it really means
" Please be my protector , who does not desire anyother
upAyam , which I am powerless to do ". "Be my protector "
is the aspect that is Gopthruva varaNam .This UpAya PrArTanai
is arTa Siddham ( meaning obtained from the direct meaning=
anthargatha meaning ). Gothruva varaNam is hence implicit in
that MahA ViswAsa angam .
Swamy AppuLLAr , the AchAryan of Swamy Desikan has observed
in this context that a chetanam that is afraid of the Supermacy
(Parathvam ) of the Lord and runs away from Him is a lowly one .
The ChEtanam that recognizes the Soulabhyam ( ease of access )
of the Lord and comes near Him is a Parama Aasthikan.
adiyEn will continue with the 867th to the 871st Sahasra
Naamams today, which will cover the 12th chapter of
Srimath Rahasya Thraya Saaram ( Saanga prapadhanAdhikAram) :
867) (PraNavam) Prapatthi LakshaNaabhij~nyA nama:
Salutations to Swamy Desikan , who knew very well
the lakshaNams of Prapatthi .
(Comments): This chapter explains the ways to perform
Prapatthi with its five angams .
Swamy Desikan has instructed us on the way of performing
Prapatthi(aathma SamarpaNam) along with its five accesories :
1) Karthruthva ThyAgam: The person performing Prapatthi
should reflect that he is not the principal doer ( KarthA) ,
but it is ParamAthmA alone , who is the doer .
2) MamathA ThyAgam: The person performing Prapatthi
should detatch oneself from the thought that he is
the karthA and the karma belongs to him .
3) Phala ThyAga : the performer of Prapatthi should
detatch himself from the fruits of Prapatthi and place
that at the sacred feet of the Lord as belonging to Him
alone.
4) PhalOpayathva ThyAga: Prapatthi that is being performed
should be recognized not as a direct means for attaining his object
but it is only a vyAjam ( pretext) . One should banish the thought that
Prapatthi is the direct means for the phalan resulting from
the performance of Prapatthi. Abandoning the idea of the means
to the phalan is PhalOpAyathva ThyAgam .
Along with the FOUR ThyAgams ( Karthruthva, MamathA ,
Phala and PhalOpAya ThyAgams) , one should reflect upon
the five accessories of Prapatthi ( Aanukoolya Sankalpam et al)
at the time of the anushtAnam of Prapatthi.
These five accessories of Prapatthi have to be reflected upon
once at the time of Prapatthi. After performing Prapatthi and
until the end of the earthly life , the Prapannan has to observe
still aanukoolya sankalpam , Praathikoolya varjanam and
MahA ViswAsam . They become the Phalans gained from
the prayer made at the time of Prapathti.
After making the four ThyAgams and reflecting on
the five accessories , one should prostrate before
the AchArya Paramparai ; thereafter , Dhavaya manthram
is used as sadhanam to surrender one's aathma
Svaroopam ( Svaroopa SamarpaNam) , the phalans
arising from the Prapatthi ( Phala SamarpaNam)
and the aathma rakshA bhara samarpaNam
( the burden of protection ) . Among the three kinds of
SamarpaNams , the Aaathma RakshA Bhara SamarpaNam
is the most important .
One should ask for Moksham at the end of earthly life ,
when one performs Prapatthi and in the post-prapatthi period
engage in blemishless kaimkaryam to the Dhivya dampathis.
One of the four methods of Prapatthi has to be observed:
(1) Sva Nishtai (2) Ukthi Nishtai (3) AchArya Nishatai and
(4) BhAgavatha Nishtai .
868) (PraNavam) NyAsa VidhyAngi vEdithAya nama:
(Meaning): Salutations to Swamy Desikan , who was
fully familiar with the angi svaroopam of NyAsa Vidhyai.
(Comments): In the 864 th Sahsra Naamam , the angams of the NyAsa Vidhyai
were covered . The angi of Prapatthi is Aathma SamarpaNam( Surrender of
aathma at the sacred feet of the Lord) .
869) (PraNavam) Thrivarga mOksha janaka nyAsa vidhyA visEsha vidhE nama:
(Meaning): Salutations to Swamy Desikan , who knew the differences
between the two kinds of NyAsa Vidhyai : (1) One that grants the phalan
of thri vargams( Dharmam , arTam and Kaamam) (2) One that grants Moksha
Phalan.Lord grants the Phalan that one seeks through Prapatthi
.ParamaikAnthis
perform Prapatthi for Moksham . The thri varga Phalans are alpa phalans
(insignificant and transitory) compared to the grand phalan of Moksham .
In the Prapatthi done for Moksham alone , Svaroopa and Phala SamarpaNams
will dominate . Bhara SamarpaNam is common for both kinds of Prapatthis.
There are also differences in a Bhakthi yogi performing prapatthi for the
fulfilment
of Bhakti yOgam . Here , the Bhara SamarpaNam aspect will be dominant .
870) (PraNavam) Saanga PrapathyAnushtAna prayOga vidhi saadhakAya nama:
(Meaning): Salutations to Swamy Desikan , who revealed to us the PrayOga
Vidhi of Prapatthi ( The united way of using the prapatthi vaakyams for
angams
with pradhana vidhi , which relates to the angi of Prapatthi).
(Comments) : Angams for Prapatthi are five and there are vaakyams relating
to
them in Prapatthi prayOgam . Angi is the combination of Aathma SamarpaNam ,
Phala SamarpaNam and Bhara SamarpaNam . PradhAna vidhi for Prapatthi is
the saanga pradhAna vidhi samyuktha prapatthi ( PradhAna vidhi conmbined
with anga vidhis) . Aathma samarpaNam and Phala SamarpaNam should not be
considered either as angams or seperate angis . If we consider Aathma
SamarpaNam
and Phala SamarpaNam as seperate angis , then the effect would be the
multiple
performance of Prapatthi , which is not allowed. Prapatthi has to be done
only once .
871) (PraNavam) Saanga prapathyanushtAna sakruthva sTApana
kshamAya nama:
(Meaning): Salutations to Swamy Desikan , who had the skills to establish
that saanga Prapatthi ( Prapatthi done with the angAs) should be done
only once .
(Comments) : The angams of Aanukoolya sankalpam , PrAthikoolya varjanam
and MahA ViswAsam reflected upon at the time of Prapatthi take on different
dimensions after the prapatthi anushtAnam . All the three are needed
after prapatthi but their role is no longer that of angams , but are
considered as Phalans of Prapatthi. Thus , Prapatthi doen once
( Saanga Prapatthi with PradhAna Vidhi) is all what is needed for
Moksha Sidhdi .
adiyEn will continue with the 872nd to 874th Sahasra
Naamams today, which will cover the 13th , 14th and
the 15th chapters of Srimath Rahasya Thraya Saaram
( Krutha KruthyAdhvAnusandhAna , SvanishtAbhijn~Ana
and Utthara KruthyAdhikArams ) .
872) (PraNavam) SahEthu krutha-kruthyathva anusandhaana
visAradhAya nama:
(Meaning ): Salutations to Swamy Desikan , who had
the knowledge and capabilities to observe the duties of
krutha-kruthyan (One who has completed the anushtAnam of Prapatthi) along
with the reasons for such observances .
This nAmA is about the activities of one who has completed
the Prapatthi anushtAnam as prescribed by the SaasthrAs
and how he conducts himself and the reasons for such
course of conduct .
He has completed now the once-to-be peformed Prapatthi
for Moksham . There is nothing else he has to do from here on
to gain Moksham. Bhagavaan will take care of his anthima smruthi
and Brahma Naadi pravEsam at the time of the falling of the body.
Since Bhagavaan Himself has said "Maa Sucha " ( do not have
any sorrow or fear ) , he stays in a state of freedom from fear.
He has no doubts about Moksham and he does not seek
any thing else , since the Lord has assured him "MokshayishyAmi".
He recieves joy in contemplating over the anticipated Moksham
and stays free of fear and worry. He continues with nithya-
naimitthika karmAs since they are not UpAyams but PurushArTams.
When performing these karmAs , if he has to invoke the names of
ithara dEvathAs , which are subordinate to the Lord , he recognizes
that their names also refer to the Lord ,who is their antharyAmi and
empowerer. He does not acquire therefore any dhOshams.
He performs Bhagavath-BhAgavatha-AchArya Kaimkaryams
and stays like a Mukthan .
This krutha kruthyan is the one , who regretted his lowly
state before performing Prapatthi and has shifted his burden
of protection to the Lord lives now without fear , sins or doubts . AzhwAr
( ThoNDaradippodi in Thirumalai) has decribed such krutha-kruthyAs as "
kaampRattalai siraitthu , unn kadaittalai irunthu vaazhum sObhar ".
All these topics are covered in Krutha KruthyAdhikAram ,
the 13th chapter of SRTS of Swamy Desikan summarized by
this naamaa .
873) (PraNavam) Sva svarUpOpAya phala nishtaa-thraya vivEkavathE nama:
(Meaning ) Salutations to Swamy Desikan , who understood the differences
between the three nishtais ( Firmly understood state of Jn~Anams ) and
recognized the acquisition of each of the three ( Svaroopa , UpAya and
Phala nishtais) by him clearly .
(Comments ) This Naamaa deals with the realization by prapannan
about the maturation of his nishtais through the experience of
the appearance of signicant recognizable lakshaNams.
The Marks for Svaroopa Nishtai are: (1) Not to be perturbed , when others
insult him (2) having compassion for the one , who acquires his sins
(3) showing gratitude to those , who point out the prapannan's mistakes
(4) no change of heart at people who insult him (5) feeling happy over
the dimunition of his sins .
The marks of UpAya nishtai : (1) thinking that SarvEswaran is the sole
refuge (2) Meeting death as a welcome event (3) feeling consoled
at times of crisis by believing that the Lord is the sole rakshakan
(4) not seeking any other upAyam for Moksham after Bhara NyAsam .
(5) Having the conviction that the good and the bad are Bhagavath
sankalpam and responsibility .
The Marks of Phala or PurushArTa nishtai are: (1) Enjoy the BhOgams
coming in one's path , if they are permitted by the SaasthrAs (2) developing
the ruchi for Bhagavath kaimkaryam and (3) impatience to gain Bhagavath
anubhavam .
All of these points are covered in the 14th chapter of SRTS
( SvanishtAbhijn~AdhikAram) .
874) (PraNavam ) Prapatthyutthara karthavya kruthya nirNaya
kOvidhAya nama:
(Meaning ): Salutations to Swamy Desikan , who had the intellectual power
to establish the duties of a Prapannan in the post-prapatthi period.
(Comments) This Naamaa pertains to the 15th chapter of SRTS
named Utthara kruthyAdhikAram . A Prapannan after Prapatthi
can not lead an erratic life. He has to lead a virtous life that is
a model for others to follow. He has to spend his time on earth
after prapatthi in a manner consistent with his svaroopam as
the Sesha BhUthan to the Lord at all times. The things to do are:
(1) Gain clarity from AchArya UpadEsams to enhance the desire
for Bhagavath anubhavam .
(2) Get closer to ParamaikAnthis and emulate them to gain
blemishless anushtAnams.
(3)Avoid Bhaagavatha apachAram at any cost ; avoid insulting
others or get giddy over the thought that his anushtAnam or Jn~Anam
is superior to others .
(4) Comfort oneself with gaining of knowledge about the Jn~Anam
on the avathAra rahasyams of the Lord and feel repentent over previous times
(before Prapatthi) for losing the wealth of Kaimkaryam to the Lord & His
AchAryAs .
(5) Control one's indhriyams and direct them in paths recommended by
Bhagavath Saasthrams.
(6) Enhance one's AchArya Bhakthi and anubhavam of ArchA Moorthys
at dhivya dEsams and others.
(7) Through Manas , Speech and body avoid things to be avoided
( free oneself from thoughts on Vishaya sukhams ,avoid Boasting and
stay away from BhAgavata apachAram ) and engage in permitted activities
( Reflecting on the upakArams done by the AchAryan , repeatedly
reciting dhvaya manhtram and engaging in Kaimkaryams to
AchAryAs and BhAgavathAs).
adiyEn will continue with the 875th to 877th Sahasra
Naamams today, which will cover the 16th chapter of
Srimath Rahasya Thraya Saaram ( PurushArTa KaashtAdhikAram ).
875) (PraNavam) Bhagavath Daasa kaimkarya dhAsya
dhvaividhya vEdhithtrE nama :
(Meaning): Salutations to Swamy Desikan , who understood
the two different kinds of Daasathavm that a Prapannan enjoys.
(Meaning ): This and the next two NaamAs deal with the 16th Chapter of
SRTS ( PurushArTa Kaashtai) : BhAgavatha Kaimkaryam is the end
limit of Bhagavath Daasa Kaimkaryam . It is the duty of the Daasan to do
what pleases his Lord. In the case of Bhagavaan , the Sarva Swamy ,
what pleases Him the most, is Kaimkaryam to His BhAgavathAs , who are
very dear to Him . Therefore the BhAgavatha Kaimkaryam is the end
frontier of Bhagavath Kaimkaryam . The very fact that he is a Bhagavath
dAsan makes a prapannan , BhAgavatha Daasan .
This BhAgavatha Daasathvam is of two kinds :(1) Since Bhagavaan desires
all to be the daasAs of His BhAgavathAs , the Daasathvam originating in this
manner is one kind of BhAgavatha Daasyathvam (2) The Daasathvam arising
from the adoration of the BhAgavathA's guNams and becoming as a result
his Daasan . Among the two categories of BhAgavatha Daasathvam ,
the second category is superior to the First.
Similarly , Bhagavath Daasathvam can be classed into two categories :
(1) The natural daasathvam of a Sesha BhUthan to his Sarva Swami
(2) the GuNam-Based Daasathvam , where the prapannan is charmed by
the delectable guNams of the Lord and becomes His Daasan .
Swamy Desikan has revealed to us these two divisons in Bhagavath and
BhAgavatha Daasathvams .
876) Srimath Bhagavath Daasa Daasya-prApthaananyathva virOdhagnE nama:
(Meaning): Salutations to Swamy Desikan , who refuted the concept
that BhAgavatha Daasathvam will interfere with being Daasan to
anyone else including Bhagavaan .
(Comments): Swamy Desikan states here that the vow by Prapannan
not to be daasan to anyone except Bhagavaan ( ananyArha sEshathvam)
will not clash with being a Daasan to the Lord's BhAgavathAs.
Thirumanthiram requires that a Mumukshu should cultivate ananyArha
sEshathvam through Bhagavath sEshathva Jn~Anam . The very same
Bhagavath sEshathva Jn~Anam leads one onto BhAgavatha Seshathvam.
A Bhagavath sEshan is one , who can be used by his Swamy in any
manner his Lord wishes to use him . If it is Bhagavaan's cherished
wish for His Daasan to serve as a daasan to His dear BhAgavathAs ,
it is the duty of the Mumukshu to be the Daasan to BhAgavathAs
as well . There is no conflict here in being Daasan to both BhAgavan
and His own BhAgavathAs. The deeper meaning of AshtAksharam
is BhAgavatha sEshathvam indeed !
877) (PraNavam) Srimath BhAgavathAnyOnya daasya sAdhana
tathparAya nama:
(Meaning): Salutations to Swamy Desikan , who proved that
the BhAgavatha Daasaas can be Swamy to each other without
conflict .
(Comments): The question arises as to how the two BhAgavathAs
have paraspara (mutual) daasyathvam ( servantship) and Swamithvam
(Lordship) . If one is a daasan , the other has to be a Swamy and vice
versa. There appears to be a conflict in mutual daasathvam .
Swamy Desikan states in PurushArTa Kaashtai chapter that there is
no conflict . It is like two out of respect to each other offer upachArams
to each other . One who offers upachAram is the daasan and the other
who recieves it (the Phalan) fits into the role of Swamy . These roles can
reverse without conflict during another upachAram . The fact that both can
recieve the phalan permits both of them to be Swamis . Since both engage
on different occasions to perform kaimkaryam that yields phalan ,
both can also be daasars of each other .
adiyEn will continue with the 878th to 880th Sahasra
Naamams today, which will cover the 17th chapter of
Srimath Rahasya Thraya Saaram ( SaasthrIya niyamana
adhikAram).
878) (PraNavam) PrapannAnvaha sambhAvya SaasthrIya- -
niyama priyAya nama:
(Meaning): Salutations to Swamy Desikan , who emphasized the importance
of the prapnnan performing the karmAs ordained by the SaasthrAs.
(Comments): This 17th chapter discusses the performance of required
kaimkaryams according to the directives of the SaasthrAs.
After Prapatthi , Prapannan is required to perform kaimkaryams that
please his Lord . How can he know what pleases his Lord and what
does not ? Only SaasthrAs can be of help in determining what are
desirable to the Lord , the Master of the Prapannan . One has to desist
from performing asAsthrIya karmAs( those not ordered by the SaasthrAs).
879) (PraNavam) BhAshyakArOktha SaasthrAnumatha kaimkarya
saara vidhE nama:
(Meaning): Salutations to Swamy Desikan , who was conversant
with the SaasthrOktha kaimkaryams identified by EmperumAnAr.
(Comments): At the time of leaving for Parama Padham , EmperumAnAr
instructed his sishyAs on five karmAs that one should do in
the Post-prapatthi period:
(1) To study Sri BhAshyam and teach it to others.
(2) If one is not able to do that , one has to study Dhivya
Prabhandhams , recite them and teach them to the others.
(3)If one is unable to do the above , he should perform kaimkaryams
at dhivya dEsams such as offering naivEdhyams , Sandal paste , Lamp
and garland to the Lord.
(4) If one is not able to perform kaimkaryams at the dhivya dEsams ,
one should meditate on the inner meanings of Dhvayam frequently.
(5) If one can not even recite dhvayam , he should seek the shelter of
a sri VaishNavan and stay in his shadeand serve that noble soul.
880) ( PraNavam) ullangitha Aajn~AkaraNA avaishNavathva- -
prasAdhakAya nama:
(Meaning): Salutations to Swamy Desikan , who ruled that
one who transgresses the commands of the Lord is not a VaishNavan
(avaishNavan).
(Comments) Performance of the karmAs that are dissonant (Viruddham)
with Bhagavath Saasthrams goes against the inherent nature
(Svaroopam) of the Prapannan.
adiyEn will continue with the 881th to 888th Sahasra
Naamams today, which will cover the 18th chapter of
Srimath Rahasya Thraya Saaram ( AparAdha ParihAra
adhikAram) .
881) (PraNavam) PrapannAjn~AthikaramAdhi prAyascchittha
visEsha vidhE nama:
(Meaning ) : Salutations to that AchAryan , who had clear
knowledge about the appropriate kinds of PrAyascchittham
for the different kinds of trespasses of the Lord's commands.
(Comments) : Even a Prapannan , who is dear to the Lord can not
trespass the Lord's commands. If he does so wilfully , he acquires
sins and has to perform the appropriate PrAyascchittham
for parihAram ( preventing those sins causing any harm ) .
Due to imperfections in their Aathma guNams , PrapannAs might
end up committing apachArams and they should realize
immediately about their mistakes and perform the relevant
acts of repentance prescribed by the Saasthrams .
(882) (PraNavam) yEnOnishkruthyudhAseena prapanna laghu-
dhaNDa dhrusE nama:
(Meaning) : Salutations to that AchAryan , who knew that there is
a small punishment for the prapannan , who does not pursue
the prAyaschittham for the sins that he committed willingly.
(Comments) : The Lord metes out such small punishments to a Prapannan ,
who consciously committed sins . This punishment ordered by the Lord
tends to be small in scope even if the sins committed may be major in
nature. This is a result of the Lord's affection for one , who had performed
prapatthi at His sacred feet . Even such a small punishment by the Lord
is for protecting the prapannan.
883) (PraNavam ) Aj~nAthilanghi kaDina prapanna narakaapriyAya nama:
(Meaning ): Salutations to that AchAryan , who rejected the notion
that the prapannAs who make major trespasses of the Lord's
rules will end up in narakam .
(Comments): There are two kinds of prapannAs , who transgress
the Lord's commands :
(1) Those who feel contrite , regret over their errors and perform
the appropriate prAyascchitthams quickly . They are known as
Mrudhu (soft) Prakruthis among the PrapannAs .
(2) Then there are those , who do not repent over their apachArams
and fail to perform the prescribed prAyascchittham .This category of
prapannAs are known as Katina Prakruthis.
Even for Katina prakruthis , the Lord orders a small punishment
and saves them from major punishments like residence in narakam .
As the protector of prapannAs , the most merciful Lord makes sure
that they do not land in narakam as a result of their apachArams .
884) (PraNavam) Prapanna buddhi poorvaina : prAyascchittha-
visEsha VidhE nama:
(Meaning) : Salutations to that AchAryan , who knew very well
the visEsha PrAyascchittham ( PrAyascchittha Prapatthi) as
a way to banish the paapams acquired by a prapannan as
a result of committing apachArams consciously .
(Comments) : A prapannan , who willingly committed apachArams
should perform the appropriate prAyascchittham . Such a Prapannan
may be powerless sometimes to perform such prAyascchitthams .
It is for those , SaashtrAs prescribe a VisEsha PrAyascchittham
known as PrAyascchittha Prapatthi. Through this PrAyascchittham ,
a sinned prapannan performs a visEsha SaraNAgathy for the elimination of
the sins that accrued . This visEsha prAyascchittha prapatthi is not
for mokshArTam but only for the banishment of the sins that resulted
from wilful commitment of aparAdhams to BhagavAn and His BhAgavathAs .
The first prapatthi done for gaining Moksham ( MokshArTa Prapathti)
can be done only once . The second special prapatthi is therefore
allowed for the sole purpose of gaining freedom from the sins
aquired by the Katina Prapannan . Hence , there is no conflict
between these two prapatthis done for different purposes .
885) (PraNavam) Mahaapaata prapanna prasidhda nishkruthi
VedithrE Nama:
(Meaning) : Salutations to the AchAryan , who knew that
even the noble ones known for their exalted conduct (sishtAs)
should perform the big praayascchitthams prescribed by
the ShAsthrAs for the big sins that they might have acquired .
(Comments): SishtAs are those , who follow strictly the Veda
mArgam . These MahAns are exemplary beings and the rest of
the world follow their ways. Therefore , it is appropriate for
them to practise the prAyascchittham proportionate to
the level of sin and set an example for the others . Otherwise ,
the rest of the world will ignore the needed prAyschitthams
(acts of contrition) prescribed by Bhagavath Saasthrams citing
the behavior of the sishtAs . These major sins relate to Bhagavath
and BhAgavatha apachArams . The sishtAs have to publicly practise
the prescribed prAyaschittham for the benefit of the world
( for lOka sangraham ) instead of seeking private redress .
If they are unable to do it , they should perform PrAyascchittha
Prapatthi .Swamy Desikan is saluted here for his knowledge of
these subtle codes of conduct for sishtAs .
886) (PraNavam) KaDina aniyatAyu: prapanna aayurvruddhi
sAdhakAya nama :
(Meaning): Salutations to that AchAryan , who was aware of
the Lord granting additional years of life to the Katina prapannAs
so that they can gain mOksham at the end of their earthly existence .
(Comments) : Even for Katina prapannAs ( who willfully trespassed
and did not practise prAyascchitthams) , our Lord makes sure that
they gain mOksham at the end of their lives . These Katina prapannAs
are of two categories : (1) those with niyatha aayus ( destined to live
here for a specific or set period of time) and (2) anitha aayus
(those life span had not been settled) . For the niyatha aayus
katina prapannAs , the Lord makes sure that they experience
the light punishments and gain the mOksham at the end of their
lives . For the aniyatha katina prapannAs , our Lord grants them
additional years to exhaust their light punishments so that they
can also gain moksham at the end of their lives on earth as long
as they had asked for Moksham at the end of their earthly existence .
887) (PraNavam) mOkshArTa nyAsa samhArya dhee-poorvatthOra-
pApagnE nama:
(Meaning): Salutations to that AchAryan , who refuted the view that
the performance of MokshArTa Prapatthi ( Prapatthi done for gaining
Moksham ) will destroy all the paapams acquired knowingly .
(Comments): There is a point of view that all paapams acquired
wilfully after Prapatthi are destroyed for the Katina prapannAs .
The supporters of this view cite the section of Charama slOkam
( Sarva PaapEbhyO MokshiyishyAmi) as their pramANam . They
take the position that prAyascchitthams for wilful sins are not
warranted . Swamy Desikan following AchArya RaamAnujA's stand
in Sri BhAshyam refuted this view as erroneous intrepretation
of GithAchAryan's Charama slOkam message .
Swamy Desikan's view is : One who wilfully trespassed should
perform the appropriate prAyascchittham or visEsha prAyascchittham.
If not , there will be delay in gaining Moksham as explained in the previous
sahasra naamAs . The SaashtrAs will be rendered meaningless if
one insists that the sins wont stick after prapatthi and that there is no
need for performing the appropriate prAyascchittham to get rid of them.
It is the reason why great AchAryAs like Sri RaamAnuja were very
careful in their anushtAnams after prapatthi that paapams do not
result . They held the view that the Lord will forgive only those sins ,
which were acquired without knowledge by MokshArTa PrapannAs .
In Sri BhAshyam , AchArya RaamAnujA intrepreted the Upanishad (Sruthi)
passages to establish that for Bhakthi yOgis seeking Moksham ,
the sins accumulated knowingly will stick and cause delays in
Moksham . A similar situation exists for those observing Prapatthi yOgam .
Buddhi Poorvaka paapam will stick ; refutation of this view that holds
all kinds of paapams acquired by a katina prapannan do not stick
will result in a MahA DhOsham of " SrI BhAshya VirOdham " . Prapatthi
alone without prAyascchittham or VisEsha Prapatthi will not destroy
the wilfully acquired paapams .
888) (PraNavam) krutha paathaka nAsArTa saraNAgathy
vEdhithrE nama:
(Meaning): Salutations to that AchAryan , who knew that Prapatthi
is done for the destruction of the sins accumulated during pre-prapatthi
stage of life .
(Comments): There is some confusion in intrepreting the Lord's intent
implied in His Charama slOka Vaakyam : "Sarva PaapEyO mOkshayishyAmi".
AchArya RaamAnuja and Swamy Desikan intrepreted this passage
correctly by instructing us that Laghu Sikshai (light punishment)
and performance of the appropriate PrAyscchittham will eliminate
with Lord's grace even the wilfully acquired sins of a (Katina ) prapannan
during the post-prapatthi period . There is no pramANa vachanam
for the elimination of wilfully acquired sins during the post-prapatthi
period through the mere anushtAnam of Prapatthi .
adiyEn will continue with the 889th to the 900th Sahasra
Naamams today, which will cover the 19th, 20th and
the 21st Chapters Srimath Rahasya Thraya Saaram
( SthAna-visEsha adhikAram , NiryANa adhikAram
and Gathi-visEsha adhikAram ) .
889) (PraNavm) PrapannAnvaha vaasArha sthAna
vyAkhana kOvidhAya nama:
(Meaning) Salutations to that AchAryan , who possessed
the knowledge about the places fit for the daily residence of
a Prapannan during his post-prapatthi time of life.
(Comments): This chapter ( Sthaana VisEsha adhikAram)
deals with the appropriate place for a Prapannan
to live until the end of his life . The place of residence
chosen should be fit for a ParamaikAnthi prapannan
for doing Bhagavath-BhAgavatha Kaimkaryam until
the end of his life here . The station should be appropriate
to carry out one's varNAsrama dharmams. It should also be
a place filled with BhaagavathAs of the Lord . Dhivya dEsams
and particularly kshEthrams like Srirangam are desirable
for residence. The places not desired by BhaagavathAs
have to be rejected .
890) (PraNavam) VikalAnganyAsavidhyA poorNa-hEthuthva
saadhakAya nama :
(meaning) : Salutations to that AchAryan , who firmly
established that even an imperfect NyAsa anushtAnam
results in the fulfilment of SaraNAgathy performed as
a result of our Lord's help .
(Comments) : This chapter deals with the exit of the muktha
Jeevan from the physical body (NiryANam ) . For some , there is
delay due to the imperfect execution of Prapatthi at the time of
UpAya anushtAnam . For instance , some might have
insufficent MahA ViswAsam . For such prapannAs , our Lord
comes to the rescue ; He enhances the MahA Viswaasam
in Him and makes the Prapatthi anushtAnam complete .
PoorNa prapatthi results after a short delay due to
the imperfections that existed before . BhagavAn grants
Moksham now and lets the jeevan realize upAya Poorthy
with His intervention in those cases .
891) (PraNavam) DevathAnthara dhruDAsakatha prapanna
narakOkthimathE nama:
(Meaning): Salutations to that AchAryan , who instructed us
that the prapannan , who holds on to dEvathAs other than
SarvEswaran , Sriman NaarAyaNan to the end will land in
narakam and that his prapatthi would not be fulfilled.
(Comments): Prapannan has to be like a pathivrathai
devoted solely to her husband . His Mahaa VisvAsam
to Bhagavaan should not be traded for beliefs in
other gods as saviours. They can not grant Moksham .
If anyone does not abandon their firm taste for ithara
dEvathAs and holds on to such a way of life until
their day's end , his prapatthi will be fruitless and
he has the chance to reside in narakam . If he mends
his way before his last moments , Bhagavaan will
intervene , correct him and bless him ( the one
that strayed ) with upAya poorthy .
892) (PraNavam) VidhvadhEkAnthOthkramaNa krama
darsana thOshithAya nama :
(Meaning): Salutations to that AchAryan , who instructed
us on the unique way in which the Jeevan of the VidhvAn
( one has performed the Brahma Vidhyai of Prapatthi or Bhakthi
yOgam) exits from the body at the end of life here .
(Comments): All jeevans ( PrapannAs or otherwise) have
the following common experiences at the time of their
departure from this world : BhagavAn links the ten indhriyams
to Manas ; the manas is next united with PraaNa Vaayu ;
that PrANa Vaayu is linked to the jeevan next . After that , our Lord
blends the jeevan with the subtle pancha bhUthams . Now ,
the jeevan is ready to leave the physical body thru one of
the 101 naadis originating from the heart lotus. The muktha
jeevan alone that has benefitted from its prapatthi anushtAnam
exits via the special Moordhanya Naadi with the assistance of
our Lord. Rest of the jeevans exit via any one of the other
100 naadis to enjoy their karmaas and enter either svargam or
narakam. Muktha Jeevan's niryANam alone is via Moordhanya
naadi .
893) (PraNavam) UpAyaarambha nashtAslishta poorvOtthara
paapadhrusE nama :
(Meaning): Salutations to that AchAryan , who knew that
the elimination of the accumulated sins and the nonatttachment of
future sins will result at the very second of uttering Prapatthi
manthrams . The jeevan's Munn VinaikaL ( previous paapams)
naasam adayum ( will be destroyed) and pinn vinaikaL sEraa
( the sins in the post prapatthi period will not stick ).
(Comments) : For the jeevan , who is at the beginning stage of
executing his prapatthi , our Lord blesses the jeevan with
few benefits. Vedam points this out : " His sins are burnt down
like dry bale of cotton thrown into a blazing fire. His future sins
wont stick to him just like water does not stick to the lotus leaf.
The 996th Sahasra naamam elaborates further on the meaning of
this naamam .
894)(PraNavam) IshtAvadhUthAnyaphala dheevaimukhya prapanna
vidhE nama :
(Meaning): Salutations to that AchAryan , who knew that
the Prapannan has no desire for insignificant ( alpa ) and
evanescent (asTira) phalans after upAya anushtAnam.
(Comments): The sole fruit that he will seek would be Bhagavaan ,
who is the Moksha DhAyakan . He will have ruchi only for MokshAnanadham .
Bhagavaan turns the minds of those prapannAs from other nonlasting ,
insignificant phalans and protects him after upAya anushtAnam .
895) (PraNavam) VinashtAslishta-puNyAga suhrudh dhviD
sankramOkthi-vidhE nama :
(Meaning): Salutation to that AchAryan , who was familiar with
the doctrines relating to the destroyed and non-sticking puNyams and
paapams of the prapanna jeevan will be transferred respectively
to the friends and the foes of that exiting muktha jeevan at
the time of departure from the body cage.
(Comments) : Here , the reference is to aslEsha-vinaasa karmAs
associated erstwhile with the Muktha Jeevan and their destinations.
At the time of performing prapatthi ( upAya aarambham) , all the previous
karmAs are destroyed and the karmaas thereafter do not stick to
the jeevan . These paapa karmAs resulting from the times before
and after prapatthi are distributed to the foe of the jeevan and
the puNya karmAs to the friends of the jeevan .
896) (PraNavam) VinishtAshlishta-puNyAga vidhUnana
padhArTavidhE nama:
(Meaning): Salutations to that AchAryan , who knew the subtle
meanings behind the transfer of the puNya-pApams of muktha
jeevans at the time of niryANam .
(Comments): Vedam states that the PuNyam and Paapam leave
the Muktha Jeevan at the time of ascent to Sri Vaikuntam by
a jeevan , who has completed upAya anushtAnam . PuNyam
is the anugraha sankalpam of the Lord and Paapam is the nigraha
sankalpam of the Lord. Both are to be avoided . PuNyam is like
golden chain that binds us to enjoy non-lasting pleasures and paapam
results in naraka avasthai . Hence, both have to be gotten rid off
for a muktha jeevan with the help of the Lord at the time of ascent
from the body .
There are three stages to the severance of PuNya-Paapams
for a Prapannan :
1) AslEsha-VinAsa dasai at the beginning stage of upAya anushtAnam:
The moment , the jeevan with the help of AchAryan utters the Prapatthi
manthrams , the Lord resolves ( makes the sankalpam ) to detroy all
accumulated sins and vows to make future paapams not stick
thru acceptance of Praayascchittham even for sins acquired
consciously .
2) At the stage of exit form the body , our Lord executes his
earlier two vows and cleans the slate as it were for the jeevan.
3) The shifting of the PuNYams and Paapams : At the time of exit ,
our Lord transfers the Paapams and puNyams to the foes/realtives
and friends/BhandhUs of the muktha jeevan so the jeevan can travel
light towards Sri Vaikuntam , His Supreme Abode.
897) (PraNavam) Bhudha puNyAga mithrAri sankrAnthy
vyAja BhOdhakAya nama:
(Meaning): Salutations to that AchAryan , who knew clearly
the reasons for the PuNya-Paapams of the VidhvAn shifting to
the friends and foes .
(Comments): Questions may arise as to the appropriateness of
such shifts , while the friends and foes did not accumulate them
by themselves . There are chathrus (foes showing dhvEsham/
hatred ) , mithrAs (friends who had good thoughts) and indifferent
(UdhAcheenars) for the One , who performed upAya anushtAnam .
The dhvEsham and friendship shown by the foes and friends
of the Prapannan qualifies them for these " gifts". The indifferent
ones are left out of the equation .
898) (PraNavam) archirAdhi gathy Jn~AthrE nama:
(Meaning ): Salutations to that AchAryan , who knew the road
map for travel in the path of light (archirAdhi Maargam).
(Comments): Gathi visEsha adhikAram starts with this naamA .
Here Swamy's knowledge about the path travelled by Muktha
jeevan to Sri Vaikuntam is saluted. The muktha jeevan with
the Lord's help enters the 101st Naadi and travels up to
Brahma randhram ( the hole in the top of the skull and exits
the body from there to continue its travel on the archirAdhi or
DevayAna Maargam to Parama padham . Swamy NammAzhwAr
describes the visualization of His travel on ArchirAdhi
Maargam and his reception by archirAdhi devAs at the end of
ThiruvAimozhi ( " Madhavam tamar yenRu , vaasalil Vaanavar ,
pOthumin yemathidam puhuha " ) .
899) (PraNavam) Sookshma dEha visargavidhE nama :
(meaning) : Salutations to that AchAryan , who knew how
the Muktha jeevan takes on a subtle sareeram (Sookshma
Sareeram ) to travel on the ArchirAdhi Maargam .
(Comments): The gross (SthUla ) sareeram is for experincig
the Karma Phalan. After getting rid of karmAs , the power of
the UpAya anushtAnam results in the retention of the Sookshma
sareeram for travel via archirAdhi mArgam . The jeevan holds on to
this sookshma sareeram and once it gets into Sri Vaikuntam ,
abandons this sookshma sareeram as well . Swamy compares this
act to one who uses a boat to cross the river leaving that boat
after crossing the river .
900) (PraNavam ) Dhivya dEsa(dEha) prApthi poorva krama darsana
dakshiNAya nama:
(Meaning ): Salutations to that AchAryan , who had the power to
explain the steps for reaching Parama Padham . Alternatively , he
had the power to explain how one attains the dhivya sareeram
during the travel via archirAdhi mArgam .
(Comments): The kramams are: The jeevan that abandoned the sookshma
sareeram is transported to the other side of river VirajA .There the jeevan
recieves a Suddha Satthvamaya sareeram. He continues his travel to
the divine pond known as Irammam. Next he arrives at the asvattha
tree known as Somasavanam.There , 500 apsaras wait for him with
garlands , jewelery and coleryum .and perform dhivyAlankArams .
He attains therefrom dhivya gandham (fragrance) , dhivya rasam
and dhivya tEjas .After that the nithyasooris greet him and take him
to the entrance (gOpuram) of Sri Vaikunta RaajadhAni.There , the dhvAra
paalakars greet the jeevan with Suddha Sathva sareeram and let him
enter the ThirumAmaNi ManTapam ( gem bedecked hall ) , where
the Lord with His devis and parijanams is seated. This is the kramam
(Steps) in the journey of the Jeevan via archirAdhi maargam .
adiyEn will continue with the 891st to the 898th Desika Sahasra
Naamams today, which will cover the 22nd , 23rd Chapters of
Srimath Rahasya Thraya Saaram ( Gathi chinthanaa adhikAram
and ParipoorNa BrahmAnubhava adhikAram )
901) (PraNavm) Muktha-Prapanna saanandha- vibhujn~Ana
dhurandharAya Nama:
(Meaning) : Salutations to that AchAryan , who was able to comprehend
that the Lord is the one who has equal aanandham with Muktha jeevan
or He (Swamy is that Utthama AchAryan , who understood the Lord gains
His aanandham through the Muktha Jeevan .
(Comments): In Parama Padham , BhagavAn blesses the Muktha Jeevan
with Kaimkarya rasam , accepts the Kaimkaryams and becomes joyous
over it . Parama Padha Naathan is Niradhisaya Bhogyan (AarA amudhu/
insatiable nectar) and Lord shows that aspect of His svaroopam to
the Muktha jeevan and blesses that jeevan to enjoy the bliss on an equal
level
with Him . AzhwAr has described this " anthamil pErinbhatthu adiyOradi
irutthuvAn " . The Lord will bless the jeevan to perform all kaimkaryams
to his heart's content and accept them with joy. The Lord will become happy
at seeing the Muktha jeevan becoming happy . Bhagavan is intrinsically
filled
with niradhisaya aanandham . There is no inconsistency in Him getting
additional aanandham from the Mukthan's kaimkaryams . It is like the
AabharaNams
enhancing the beauty of a person , who is already beautiful .
902) (PraNavam) MadhuvidhyAdhyadhikAree gathyanthara visEshavidhE nama:
(meaning) : Salutations to that AchAryan , who knew fully well the routes
other than ArchirAdhi maargam ) prescribed for different SaadhakAs
(adhikAris) such as those perfroming upAsanais like Madhu VidhyA .
(Comments) : The Saadhakan practising the Brahma VidhyA known as
Madhu VidhyA wishes to attain Brahma PrApthi ( reaching Parama Padham)
after earning the position (SthAnam ) Of Vasu . He gains it . At the end of
the rule as Aditya Vasu , he attains Parama Padham . He can not therefore
travel via ArchirAdhi Maargam , since he has to welcome the Muktha Jeevans
travelling on ArchirAdhi maargam in his role as Adithya Vasu. Therefore ,
he has got a different route to Parama Padham than ArcirAdhi mArgam .
There are also others , who do not gain Brahma PrApthi via archirAdhi
maargam :
(1)There are those paramaikAnthis , who perform VyUha upAsanaa . They go
from this world to the SvEtha Dhveepam ( the continent in the middle of
the milky ocean, where only Suddha yAjis live). After that they attain
Aniruddhan ,
Pradhyumnan and SankarshaNan in that order and finally reach VyUha
Vaasudevan ( Para VaasudEvan in Sri Vaikuntam ).
(2)Lord Brahmaa in Sathya lOkam gain Moksham after PraLayam( Ultimate
deluge) as a result of their Bhagavath UpAsanai .
Thus there are different routes to Parama Padham besides ArchirAdhi maargam
prescribed for different adhikAris .
903) (PraNavam) MukthyavasTA aanandha taaratamya vaadha vinAsakAya Nama:
(Meaning): Salutations to that AchAryan , who defeated the notion that
the Muktha Jeevans in their state of Mukthi do not enjoy the same level of
bliss amongst themselves .
(Comments): Madhva Matham holds that there are gradations/variations in
the level of bliss enjoyed by the different Muktha Jeevans .
VisishtAdhvaitha
matham rejects that notion and holds that all mukths jeevans enjoy the same
level of bliss in Parama Padham and there are no Taaratamyams amongst them .
Madhva Matham holds that the bliss enjoyed by one who gained Mukthi from
the Deva sareeram has a higher level of enjoyment than one who got to
Parama Padham after leaving a human body . Madhvaas also believe that
the Phalan of enjoyment of Sriman NaarAyaNan in Parama Padham is
proportionate to their level of UpAsanA . Swamy Desikan rejected these
views based on Veda PramANam : ( Mukthan enjoys parama saamyam
with BhagavAn and enjoys sama bhOgams with the Lord ). Therefore all
MukthAs are dear and equal to the Lord except in the powers to create ,
protect and destroy the world. Those powers are reserved for the Lord
alone. Therefore , there are no gradations in the bliss enjoyed by the
Muktha
Jeevans , whether thay had manushya Or Deva Sareeram before gaining Mukthi.
904) (PraNavam) Jagathsrashta parabrahma tulyAnandha vimukthi dhrusE nama :
(Meaning): Salutations to that AchAryan , who knew that the Moksham is the
enjoyemnt of aanandam similar to the one enjoyed by the Lord , who creates
the world.
(Comments): Maharishis have stated that the Mukthan enjoys Bhogam at the
same level of the Lord except engaging in Jagath Srushti and other vyApArams
reserved for the Lord. ParamAthmA's aanandham in creating the world is
equally
enjoyed by the MukthAs by looking at those activities of the Lord without
their
direct involvement in the creative activities by the Lord .
905) (PraNavam) ParipoorNa ParabrahmAnubhava sruthi vEdhithrE nama :
(Meaning): Salutations to that AchAryan , who was knowledgable about
the portion of the Vedam dealing with ParipoorNa ParabrahmAnubhavam .
(Comments) : Muktha Jeevan enjoys ParipoorNa BrahmAnubhavam .
He enjoys the Para Brahmam with GuNam , Vigraham ( Form) and
VibhUthi (Iswaryam). Swamy Desikan was conversant with the Veda
Bhaagams dealing with the enjoyment of the Muktha Jeevan in
Parama Padham . "sOsnuthE " of Taittireeya Sruthi states that
the Muktha jeevan not only enjoys Brahmam but also its guNams
(i-e) the Muktha Jeevan enjoys Brahmam with its auspicious attributes .
Based on Sruthi PramANams , BhUmAdhikaraNam of SrI BhAshyam
also states that Muktha Jevan enjoys Para Brhamam with its VibhUthis.
906)(PraNavam) SuniscchithArTa Parabrahmaanubhaca reethikAya nama :
(Meaning): Salutations to that AchAryan , who clearly stated the well
established meanings of ParipoorNa BrahmAnubhavam revealed by
the Sruthis.
(Comments): These well established meanings are: The Muktha Jeevan enjoys
the Sacred body , limitless auspicious attributes and His Iswaryams at all
times, places and states as insatiable bliss ( Niradhisaya bhOgam ) .
907) (PraNavam) SamsAra PrathikoolArTa MukthyavasTAnukoolya-dhrusE nama :
(Meaning): Salutations to that AchAryan , who comprehended the the
prathikoola vasthus in SamsAric world become anukoola vasthus
in the state of Mukthi.
(Comments) : It has been stated that the LeelA VibhUthi ( Praakrutha
lOkams like ours and Nithya vibhUthi ( aprAkrutha lOkams) are
Iswaryams of ParamAthmA , who is the object of bliss for the Muktha
Jeevan in the state of Mukthi.
There is a question . SaashtrAs instruct us to leave SamsAric prakrutha
lOkam since it is the source of grief. In that case , how can the PrAkrutha
Vasthus cause joy to muktha jeevan ?
The answer is: For one with bile disease , Milk is prathikoola vasthu
(disagreeable and grief-generating vasthu) . Once the bile dhOsham
(disease) is cured , milk becomes a most enjoyable (anukoola) vasthu.
When prathikoola vasthus arising as a result of our karmAs caused sorrow ,
they become anukoola vathus after getting rid of the karmAs and gaining
MOksham .
908) (PraNavam) Sripathithva Parabrahma tulyAnandha vimukthi dhrusE nama:
(Meaning): Salutations to that AchAryan , who understood that the aanandham
similar to the Sriya: Pathi ( Lord of MahA Lakshmi ) is indeed Moksham .
(Comments):There are Veda Vaakyams , which say that the Muktha Jeevan
becomes united (Iykyam) with Para Brahmam . The correct meaning of these
passages is that the Muktha Jeevan attains Saamyam (Equality ) with the
Lord. Mukthan does not become Brahman. Mukthan is distinct from Brahman ,
who has unique attributes like Being the Lord of MahA Lakshmi and unique
VyApArams (activities ) like the creation of the Universe . Mukthan unlike
the Lord is the sareeram for the Lord and is atomic in size compared to
the Lord , who is Vibhu (all pervasive) . In Jn~Anam and aanandham ,
both Mukthan and Para Brahmam have equality .Mukthi is therefore
understood as having Jn~Anam and bliss equal to the Lord .
Through the 28 Swamy Desika Sahasra NaamAs , Thirukkudanathai Andavan has
covered the following 5 chapters of Srimath Rahasya Thraya Saaram :
1) AparAdha ParihAra AdhikAram--- 18th AdhikAram
2) SthAna VisEsha AdhikAram---- --- 19th AdhikAram
3) NiryANa AdhikAram ------------------- 20th AdhikAram
4) Gathi VisEsha / Gathi ChinthanAdhikAram------------ 21st AdhikAram
5) ParipoorNa BrahmAnubhava AdhikAram -- 22nd AdhikAram
Here are the Summaries of the FIVE chapters covered in the last
two postings (NaamAs 881-908) :
1) AparAdha ParihAra adikaram : This chapter deals with the ways
in which a Prapannan in the Post-Prapatthi period can destroy
the sins accumulated in a conscious manner .
There are two kinds of sins that accumulate. One accumulates unconsciously
and the other is the one that is accumulated deliberately . For the Prapannan , who
never forgets that he is the Seshan ( Servant ) of the Lord and performs kaimkaryams
for the Lord , the sins acquired without consciousness wont stick. If the Prapannan
engages in acts deliberately that result in sins , then he has to regret for it and
perform the appropriate prAyschittham , then those sins will also be destroyed . That
PrAyascchittham is in the form of another Prapatthi (not for Moksham but for removal of
the sins ) .
When one who deliberately engages in accumulating sins and does not perform
the needed PrAyascchittham , he or she experiences sufferings in this life itself .
He is however saved from Naraka anubhavam by PerumAl's forndness for the Prapannan
driven by his compassion . Thus Prapannan gets a light punishment and is saved from
Narakam .
Prapannan in the post-Prapatthi period has to guard against the biggest of
the apachArams : BhAgavathApachAram or wilful offences to BhagavAn's dear ones.
Lord will not fulfill Prapatthi for those , who commit such Bhagavatha apachAram.
PrAyascchittham is essential in such cases to avoid the anger (nigraham) of the Lord .
The sins acquired deliberately after Prapatthi are destroyed in this way :
The repentance over committing such sinful deeds consciously destroys
one fourth of the Paapams. Another quarter is destroyed by not engaging in
such sinful acts . The attempt to perform PrAyascchittham takes care of another
quarter of the sins and the completion of the PrAyascchittham eliminates
the remainig fourth measure of sins. Thus for a Prapannan , Narakam or rebirth
does not happen thru the power of the Prapatthi anushtAnam .
(2) SthAna VisEshAdhikAram: This chapter discusses the preferred
places of residence for the Prapannan during the post-prapatthi period
( until the end of his earthly life ).
The ParamaikAnthi Prapannan should seek and reside in a place during his
post-prapatthi period for performing the blemishless kaimkaryams to BhagavAn
and His BhAgavathAs . That should be a place , where his VarNAsrama dharmams
can be practised with comfort . Among such places , the one populated by
the BhagavathAs is the best . If it also happens to be a place , where AzhwArs
have performed MangaLAsAsanam , that is even better.
(3) NiryANa adhikAram: This chapter deals with the way in which
the Muktha Jeevan leaves the physical body at the time of death.
When the time comes for the Prapannan to cast his physical body aside , our
merciful Lord , who is pleased with the austere way in which the Prapannan
has conducted himself during the post-prapatthi period creates the occasion
for the Jeevan to exit form the body . Our Lord unites the ten indhriyams
with the mind; He joins then the mind with the PrANa Vaayu.That PrANa Vaayu
is next united with the Jeevan . Thereafter , our Lord blends the Jeevan with
the Pancha BhUthams and comforts the jeevan from the strain caused by
the previous efforts by embracing the jeevan to remove that fatigue.
This procedure is common to all Jeevans be it a Prapanna Jeevan or not .
Now , the Lord steers the Prapanna Jeevan away from the 100 naadis that will
lead the other Jeevans to Svargam or Narakam . Our Lord steers the Prapanna
Jeevan in the 101st Naadi ( the Special Moordhanya Naadi ) and makes it leave
the body thereafter via Brahma Randhram to start its journey through the path of
light (ArchirAdhi Maargam ) to Sri Vaikuntam . There is no need for anthima smruthi
( last minute reflection on the Lord ) for a Prapannan . Only those , who have practised
Bhakthi Yogam to gain moksham have this requirement . Prapannan does not also need to
choose his time of exit from this world such as day , Sukla Paksham , UttharAyaNam et al
to gain Moksham . The power of Prapatthi will permit him to ascend to Moksham
at any time or place .
(4) Gathi VisEsha AdhikAram: This chapter explains the unique experiences
of the Muktha Jeevan on its way to Sri Vaikuntam via the ArchirAdhi mArgam.
The Muktha Jeevan that has entered the ArchirAdhi maargam is greeted by various
devathais ( Agni Devathai , the Devathai for the Day , Sukla Paksha devathai, Sooryan ,
Chandran , Lightning devathai ,VaruNan , Indhran and PrajApathy successively ) .
The Jeevan now arrives at the end of Prakruthy MaNDalam ( the bank of Viraja river
that divides Prakruthy Mandalam from Sri Vaikuntam) and leaves its Sookshma sareeram
there . The Lord now empowers the Muktha Jeevan to cross the Virajaa river and
reach the other bank . Here , the Jeevan gains Suddha Sathva Maya sareeram .
The Jeevan travels next to the divine pond (Irammadheeyam) prior to arriving
at the shade of the asvattha tree known as Somasavanam . There 500 divine
damsels are waiting to offer the Jeevan fragrant powders , lovely clothings and
jewelery to wear . After gaining dhivya gandham , dhivya rasam and dhivya tEjas ,
the jeevan is welcomesd by the Nithya Sooris ( the eternally liberated Jeevans)
and recieves special upachArams . Next the jeevan arrives at the gem-bedecked
court of the Lord resting on AadhisEshan . The Jevan is overwhelmed at the darsanam
of the Lord and climbs the throne of AadhisEshan to sit on the lap of the Lord and
is embraced by Him . The Jeevan now gains his natural svaroopam and descends
down to join the assembly of Muktha Jeevans and Nithya Sooris to perform
blemishless kaimkaryam for the Lord . The Jeevan pleases the Lord and the Lord
in turn is delighted with the services of the Muktha Jeevan . After Prapatthi ,
the Prapanna Jeevan should enjoy reflecting on this gathi visEsham to be
experienced in Sri Vaikuntam at the end of his earthly life.
5) ParipoorNa BrahmAnubhavAdhikAram : This chapter deals with
the complete ( inexhaustible ) way in which the Muktha Jeevan
enjoys Sri Vaikunta Naathan in Parama Padham .
The Muktha Jeevan arrives in Sri Vaikuntam and enjoys the Lord there in
all states , times and places .It enjoys His auspicious attributes , Iswaryam
and ThirumEni and delights in the performance of uninterrupted , blemishless
Kaimkaryams to the Lord. It never returns to the Karma BhUmi since all its karmAs
( PuNyams and Paapams ) have been exhausted . Even if it comes for a purpose
on the Lord's command , its Jn~Anam does not diminish. Its ParipoorNa Bhagavath
anubhavam does not shrink either. In the enjoyment of the bliss , there is no difference
between BhagavAn , the Nithyars and the Muktha Jeevans . Among the three , ONLY
BhagavAn has the power to create and rule the world . He alone has the power to be
the meaning of all the words, being the object of revelation by the VedAs , being
the object of UpAsanai by the Jeevans , having the exclusive power to grant Moksham ,
being every where in a pervasive state (Vibhu) and being always with MahA Lakshmi .
With ParipoorNa BrahmAnandhAdhikAram , the ArthAnusAsana section
of Srimath Rahasya Thraya Saaram (SRT) is completed . We will now start
the study of SthreekaraNa Bhaagam of SRT ( Chapters 23 to 26 ).
SiddhOpAya sOdhanAdhikAram is one of the four chapters of
Srimath Rahasyathraya Saaram belonging to SthreekaraNa bhAgam .
The other three chapters of this SthreekaraNa bhAgam are :
SaadhyOpAya sOdhanAdhikAram , PrabhAva-vyavasTAdhikAram
and PrabhAva RakshAdhikAram .
These four chapters of SthreekaraNa bhAgam answers the objections
(AakshEpams ) raised in previous ArTAnusAsana bhAgam and establishes
the loftiness of the MOksha UpAyams ( Bhakthi and Prapatthi) and
the Dhivya Damapthis as UpEyam .
Summary of the SiddhOpAya sOdhanAdhikAram ( 23rd Chapter of SRTS)
*********************************************************************************************
This chapter deals with the provision of answers for doubts raised against
BhagavAn and establishes the Supermacy of the Lord as MOksha DhAyakan .
SiddhOpAyam is some thing which is not done by us. It is an ancient UpAyam
that exists from time immemorial . BhagavAn stands as Siddhan (Ready)
and He becomes the quintssential means (UpAyam) for granting MOksham
for the Prapannan .
SaadhyOpAyam in contrast is some thing that has to be initiated by
us (Saadhyam) . The SaadhyOpAyams are Bhakthi and Prapatthi yOgams .
These SaadhyOpAyams (Bhakthi and Prapatthi) serve to remove the anger
(nigraham ) of the Lord , the SiddhOpAyan , against us , who trespass
His commands constantly .
SiddhOpAya sOdhanAdhikAram focuses on the clarification of our doubts
about three cardinal doctrines ; it rejects the views of kevala-yukthi
vaadhis ( unfit and inappropriate persons steeped in their egos) .
The three confusions that arise from association ( sahavaasam )
with these kevala-yukthi vaadhis ignorant of SaasthrArTams are :
(1) Confusions about the two GuNams of Iswaran : His SvAtantryam
/independence and Sahaja KaaruNyam ( intrinsic compassion ) .
(2) Confusion about the relation between the Jeevan and the Lord
(Sesha-Seshi Bhava Sambhandham) : Servant-Master relationship.
(3) Confusion about the "Srimath " sabdham linked to MahA Lakshmi's role as
the Divine Consort of the Lord and demonstrating yEka sEshithvam instead of
just displaying PurushakArathvam .
Elimination of these doubts through AchArya UpadEsam and anugraham neutralizes
the nigraha Sankalpam of the Lord towards the offending Bhaddha Jeevan.
The misfortune of not developing a clear understanding of (1) SiddhOpAyam
(2 )SaadhyOpAyam and (3) the glories of the upAyams for Moksham are
direct results of the Lord's anger over the repeated trespasses of His
commands by the Jeevan .
BhagavAn's Nigraha Sankalpam is transformed into anugraha Sankalpam by
three anushtAnams :
(1) Thirumuha Paasuram : During the time of performing first the PurushakAra Prapatthi
at the sacred feet of MahA Lakshmi , the prayer is for the fulfilment of his SaraNAgathy
at Her Lord's lotus feet . The most compassionate PirAtti responds : " May that come to
fruition ! May you gain correct Jn~Anam and spiritual wealth from your SaraNAgathy
to My Lord ! ".
(2) Gaining the anugraham of a SdaAchAryan : The kaimkaryams and Susrooshais
to a SadAchAryan grants the visEsha Jn~Anam about the Tatthva Thrayam and
arTa panchakam .
(3) Gaining of the boon of the Lofty Sri VaishNava SampradhAyam : The most merciful
SadAchAryan instructs the sishyan about the tatthvams , hithams and PurushArTams
that came down from the AchArya Paramparai starting with BhagavAn Himself and
make the sishyan become a ParamaikAnthi , who will not seek material gains or look at
other dhaivams for any gains. These ParamaikAnthis stay far away from the kEvala-yukthi
Vaadhis.
Let us now focus on the three kinds of confusions that arise from the Sahavaasa dhOsham
with Kevala-yuktha vaadhis .
(1) Confusions over the Lord's SvAtantryam & Sahaja KaaruNyam
************************************************************************************
AakhshEpam : The chEthanan , who was ignored by the Lord becomes the object
of His compassion is corrected and protected . Why is it so? The answer is that
the Lord is independent (Svatantran) and He can do what he wishes . Therefore ,
the question arises : Why should a chEtanan follow the anushtAnam of Prapatthi ?
SamAdhAnam ( Reconcilation ): Yes, Iswaran is Svatantran . He will not come to
the rescue of a chEtanam unless that chEtanam completes one of the two UpAyams .
If the Lord chooses to respond as a Svatantram without responding to the upAyam
from the chEtanan , He will be exposed to two accusations : (a) He demonstrates
partiality ( PakshapAtham ) by chosing arbitarily (b) He exhibits cruelty thru lack of
compassion by harassing the chEtanams . Our Lord is not partial to some and
indifferent to others ; He is Dayaa Svaroopan and can not be accused of
mercilessness. Hence , the chEthanan has to perform one or other upAyam.
Even the undertaking of the upAyam by the Chetanan results from Iswara
Sankalpam .
The next question is : If Iswaran is the One behind creating the motivation
for a chEtanam to perform the UpAyam , why did He wait until a specific
moment ? Why could not He have done it earlier and intervened ?
The answer is that the flood of karmAs of the chEtanams reaches its
high point at different times . The ChEtanan experiences the phalans
of his karmAs . The Lord therefore decides on the basis of the individual's
karmAs and goads some to perform the UpAyam and stays away from
the others . If it were not so, the dhOshams of PakshapAdham and
heartlessnes will be associated with the Lord , which is not tenable.
Our Lord has both Svatantram and Mercy . If He had just svatantram
without mercy , then much harm will result; if He had no Svatantram
but mercy , He can not be of much use to others . If both Svatantram
and Mercy coexist , then He can accomplish whatever He wishes.
He will be happy and remove the sufferings of others. That is why
the Lord with coexistence of Svatantram and Mercy , the chEtanam
recieves such anugraham .
The Benefits resulting from BhagavAn"s KaruNai
****************************************************************
KaruNai is the manifested sankalpam of the Lord to bless the chEtanams
in many ways :
(1) Gaining of their Svaroopams of Bhaddha -Muktha-Nithya Jeevans .
(2) Performance of Kaimkaryam to Him by them .
(3) The uninterruped anubhavam of the Lord by the Nithya Jeevans
(4) Non-return to SamsAram by the Muktha Jeevans .
(5) Creation of the Tatthvams of Mahaan-ahankAram in this karma bhUmi.
(6) The incarnation of Himself from time to time .
(7) Release of His Saasthrams .
(8) Creation of Tatthva-Hitha Jn~Anam through His Saasthrams.
(9) Conferral of this Jn~Anam in response to the sukrutha visEsham of the chEtanams.
(10) Fulfilment of Bhakthi or Prapatthi yOgams for removing the Lord's nigraha sankalpam.
(11) Commanding the mind , the instrument of upAyam to assist
at the time of the performance of UpAyam .
(12) Helping with the performance of PrAyascchittham , when there are interruptions
during the Bhakthi yOga anushtAnam.
(15) Standing in the place of Bhakthi yOgam for a Prapannan , who is powerless to
perform Bhakthi yOgam and conferring the phalans of that upAyam .
(16) Delighting from the performance of these upAyams , overlooking the earlier
aparAdhams of the chEtanams and immersing them in the ocean of bliss.
(17) Granting mOksham to one , who performs Aarta Prapatthi .
(18) Granting mOksham at he end of his life for Dhruptha Prapannan
and encouraging them to perform prAyascchitthams for sins acquired
after Prapatthi .
(19) For the Katina Prapannan , who does not perform PrAyascchittham
for the deliberately acquired sins after prapatthi , the same KaruNai
of the Lord lets him experience specific sufferings while the Prapannan
is alive and grants him still mOksham .
EmperumAn's KaruNai alone acts as the essential ingredient for
all these MahOpakArams and the Lord stays as SiddhOpAyam .
Bhakthi and Prapatthi UpAyams remove the Lord's nigraha sankalpam ,
earns His anugraham and thus stay as SaadhyOpAyams.
909) (PraNavam ) SadAchAryOpadEsaikAdhikAri
Jn~Apana kshamAya nama:
(Meaning):Salutations to that AchAryan , who can identify
those, who are fit for SadAchArya UpadEsams (adhikAris) .
(Comments) :A SadAchAryan is free from seeking Fame (KhyAthi),
gain ( laabham) , self-adoration ( Poojaa) .He is overwhelmed by
KaaruNyam for the sishyan and blesses the sishyan with
UpadEsams on Tatthva-Hitha-PurushArTams and lets
the sishyanm gain SathsamprahAya siddhi . That SadAchAryan
creates clear Jn~Anam in the sishyan and inculcates in him
the knowledge about the glories of the UpAyams like
SaraNAgathy and , Bhakthi yOgam .
It is not easy to gain Saashtra Jn~Anam. It can be confusing if
one does not have the blessings of a SadAchAryan , who can
explain to them at the right amount of elaboration befitting
their needs and capability to absorb these doctrines . This is
one of the two categories of sishyAs among those , who seek
SathsampradhAya Siddhi . They are easily confused by the incoorect
but profound sounding debates of Kevala Vaadhis ( NaasthikAs , who
deny the Existence of the Lord , who deny BhagavAn's vibhUthis
( Iswaryams) as non-existent ( Maayaa, Soonyam) and unite
Iswaran with Jeevan as one and the same) .
910) (PraNavam) SattharkOpadEsAdhikAri vyAkruthi
kOvidhAya Nama:
(Meaning): Salutations to that AchAryan , who is capable of instructing
those with a sharp knowledge on tarkam about SathsampradhAya Siddhi
with upadesams containing intricate tarka pramANams (logic) .
(Comments) : Those , who may be confused easily with high power logic
recieve upadEsam form SadAchAryan with Sameecheena Yukthis . On the other
hand , those AasthikAs , who are blessed with Tarka Saashtra Jn~Anam
recieve upadEsams at a more intellectual level since they can handle it
and are not confused by Kevala Vaadhis. Such sishyAs develop
clear knowledge and help others gain such traditional and correct
Jn~Anam . This is the second type of sishya vargam . Swamy Desikan
was capable of blessing both the categories of SishyAs with
His versatile power of UpadEsam .
911) (PraNavam) vyAjAnapEksha BhagavathrakshakathvOkthi
vaarakAya Nama:
(Meaning ):Salutaions to that AchAryan , Swamy Desikan , who refuted
the position that the Lord will protect one that has not completed
the upAyams such as Prapatthi or Bhakthi yOgam .
(Comments) : Our SampradhAyam opposes the view that holds BhagavAn ,
the SiddhOpAyan , granting Moksham even if they do not seek it (
avyAjam ).
They hold the view that Bhagavaan grants Moksham without any effort
or VyAjam like Prapathti initiative on our part . Swamy Desikan is opposed
to
this point of view . If BHagavaan grants Moksham to one and all
without any reason due to His overflowing , causeless compassion ,
then He runs the risk of possessing two dhOshams . That is why it is held
that
He expects an apEksha ( desire for seeking His protection ) : "
RakshApEkshAm
apEkshathE ". The two dhOshams of Vaishamyam and of NairgruNyam are
avoided by the Lord by responding to an appeal for protection instead of
responding to all kinds of Jeevans irrespective of their interest or
otherwise.
The accusations that the Lord is partial ( PakshapAthi ) and Heartless
( NairgruNyam ) are removed , when the Lord responds to a legitimate appeal
for RakshA by the erred Jeevan . Details on the doctrine are covered in
the 916th NaamA .
912) (PraNavam) SrImath svAtantrya kAruNyOpayOga
vyAkruthi kshamAya Nama:
(Meaning ): Salutations to that ParamAchAryan , who was skilled
at intrepreting the independence (Svatantram) and compassion/Dayaa
( KaaruNyam ) of the Lord and the benefits accruing to the Jeevans from
those two auspicious attributes .
(Comments ) : SvAtantryam and KaaruNyam are two intrinsic, dominant
guNams of the Lord and His consort (SvAbhAvikam ). Through His
SvAtantryam , He grants SamsAram to Jeevans and enjoys the Leelaa
rasam . To avoid Vaishmya dhOsham ( Happiness for few and dukkham
for others) , He grants the Phalans based solely on our KarmAs .
He grants Moksham to some out of His KakaruNyam . To avoid
Vaishmyam here ( Partiality and arbitrariness ) , He is guided by
UpAya VisEshams ( Performance of Prapatthi , the observance of
Bhakthi yOgam ) and grants them Moksham to those select few .
SvAtantryam and KaaruNyam are the fundamental (PradhAna)
reasons ( KaaraNangaL) . Prapatthi and Bhakthi yOgam are just
ruses ( vyAjams) for gaining Moksha SaamrAjyam .
Both KaruNai and SvAtantryam have to be together in BhagavAn ,
for protecting the Jeevans . If He has no KaruNai , He can cause
harm by being indifferent or heartless. If He has no SvAtantryam,
He will be incapable of coming to our rescue by Himself. When both
the GuNams are together , He can do what He wishes out of
His SvAtantryam and remove the sorrows of the Jeevans
because of His KaaruNyam . The importance of KaruNai as
the Mistress of all GuNams (GuNa Saarvabhoumi) has been covered
at length earlier in the Summary section of SiddhOpAya
sOdhanAdhikAram .
913) (PraNavam ) Prapahyadhikriyavath visEshaNathva
nirOdhakAya Nama:
( Meaning) : Salutations to that SadAchAryan , Swamy Desikan ,
who refuted the view that Praaptthi is just adhikAri VisEshaNam
and not an UpAyam for Moksham .
(Comments) : Some say that Prapatthi is not an UpAyam
but a mere adhikAri VisEshaNam . What is this adhikAri visEshaNam ?
Adhikari is the one who is desirous/qualified to undertake some thing .
VisEshaNam means distinguished or defined by an attribute .
Let us now examine adhikAri visEshaNam in the context of
Prapatthi and understand why Swamy Desikan rejects
the view that Prapatthi is not adhikAri VisEshaNam and
supports the view that Prapatthi is instead an UpAyam .
Vedam says that one who desires Svargam should perform
a yaagam . Here , the distinguishing feature of this adhikAri
(adhikAri VisEshaNam/adaimozhi ) is the desire for Svargam
(Svarga-kaamaAnAvAn ) through the performance of
an appropriate Yaagam . The one who is going to perform
the Yaagam is the adhikAri . Desire for gaining Svargam
becomes VisEshaNam for him . Whatever is siddham that
existed before the act is adhikAri visEshaNam. Desire to gain
svargam is what is present earlier that makes the adhikAri perform
the Yaagam. Prapatthi is not like that desire for svargam
which existed before to encourage the peformance of
Yaagam . Prapatthi is done only after hearing the injunction
" MaamEkam SaraNam vraja" and it was not siddham like
the desire for Svargam that prompted the adhikAri to
perform the Yagnam . BhagavAn is siddhan and the UpAyam
to reach him is Prapatthi . SaashtrAs thus teach that Iswaran
was the upAyam for the one who did Prapatthi.
Swamy Desikan arguements are based on the teachings of Swamy
AlavanthAr ( Aagama PrAmANyam ) and AchArya RaamAnujA's
Sri BhAshyam's PhalAdhikaram ; Swamy concludes thereform
that Prapatthi can not ever be AdhikAri VisEshaNam ; It ( Prapatthi) is
instead an UpAyam for Moksham .
914) (PraNavam) MokshAnupAya SaraNa-vrajyA-vaadha
vinAsakAya Nama:
(Meaning ): Salutations to that AchAryan , who defeated the view
of Para Mathams that Prapatthi is not an UpAyam for Moksham .
He proved that this point of view is athivAdham ( outside the Saasthrams).
(Comments) : Many SaasthrAs say : perform Prapathti. If one insists
that Prapaathi need not be done , there is the danger of Saasthra
VirOdham . Swamy NammAzhwAr has declared : " Unnadikkeezh
amarnthu puhunthEnE "to indicate that he has performed Prapatthi
(UpAya anushtAnam) . If one does not do Prapatthi as practised by
the AzhwArs, then there will be virOdham for PoorvaanushtAnam.
If we intrepret the AzhwAr's Sri Sookthis differently , there will be
contradictions between the past and present statements . There
can not be any inconsistency in AzhwAr's aruLiccheyalkaL . Therefore ,
one has to accept the past explanation and be consistent to it .
Further , it has been said in Srivachaa BhUshaNam : " AzhwArkaL
Prapatthi PaNNiRRum archAvathAratthilE " ( AzhwArs performed
Prapatthi to the archAvathAra Moorthys). It has also been said
in this Sri Sookthi : " Bhakthi paaravasyatthAlE PrapannarkaL
AzhwArkaL " ( AzhwArkaL are PrapannAs as a result of the dominance
of their Bhakthi ). Sri MaNavALa MaamunikaL has obsrved further :
" Prapannar yenpathu BharanyAsam paNNinavarkaL ' ( Prapannars
are those , who have performed BharanyAsam ) .Prapatthi is
thus the PrAdhana UpAyam for Moksham .
915) (PraNavam) Prathibhandha nirAsaikOupayuktha
vyAja vEdhithrE Nama:
(Meaning ) : Salutations to that AchAryan , who explained
that Prapatthi is only a ruse (vyAjam ) for Prapatthi . It only
removes the obstacles to MokshAnubhavam .
(Comments ) : The performance of the Yaagams help us
to gain SvargAnubhavam . Prapatthi is not like that . Prapatthi
does not create MokshAnubhavam . We as jeevans have a natural
right to that anubhavam . Prapatthi removes the obstacles
to that anubhavam ( Paapams and the consequent anger
of BhagavAn) . Bhagavaan becomes pleased with the performance
of the UpAyam of Prapatthi and controls His anger over trespasses.
When the obstacles are removed , MokshAnubhavam results .
It becomes a sahakAri ( assistance) for removal of the obstacles.
The obstacles are just like the dirt on the gem . Once that is removed ,
the already existing lustre of the gem becomes immediately
visible.The lustre was there all the time and the dirt was
hiding it from being enjoyed fully. In a similar vein , Prapatthi
does not create MokshAnubhavam . Therefore , it is a vyAjam
for removing the obstacles standing in the way of Moksha
anubhavam that we are entitled to . The very fact that the gem
has the lustre is due to Bhagavath Sankalpam .Therefore ,
it is appropriate to recognize that BhagavAn is the ultimate
UpAyam and Prapatthi is a vyAjam .
916) (PraNavam) Deva-svAtantrya karuNAmoola vyAja
nirAsagnE nama:
(meaning ): Salutations to that AchAryan , who refutes the view that
the act of Prapatthi (VyAjam) is not needed because the Lord is
independent and merciful .
The AakshEpam for Prapatthi:
Chethanan is is struggling in SamsAram for aeons.The reason for
the Lord to ignore that jeevan for ages and finally correct him
and bless him is the Lord's independence. Is it not so that the Lord
did not respond to Swamy NammAzhwAr's query :
" inRennai poruLAkki yennai TannuLL vaitthAn , anRu yennai puRam
pOha puNartthathu yenn seyvAn ? " ( Today , he made me meaningful and
kept me inside Himself and yet in the past , He ignored me , how can I
explain this ?) .
The Lord did not answer this question . One can conclude from that
silence of the Lord that He was suggesting that He is independent
and can choose to use His dayA guNam and grant Moksham , whenever
He pleases .Therefore , there is no need for us to perform specific
Prapatthi to gain Moksha Sukham .
SamAdhAnam for the above objection:
One can not conclude that upaaya anushtAnam is not necessary
because of the Lord's independence. Although He is a Svatantran ,
He expects the UpAyam of Prapatthi (VyAjam) to avoid the dhOsham of
Vaishamyam being attached to Him ( Please see the comments relating to
the 911th Sahasra Naamam . Swamy NammAzhwAr said elsewhere :
" ThirumAlirumsOlai Malai yenREn , yenna, ThirumAl vanthu yennenju
niRaya puhunthAn " ( I just said ThirumAlirumsOlai malai , He used it as
a VyAjam for my Prapathti and entered my mind and blessed me ).
Therefore , the performance of Prapatthi as a vyAjam is supported .
After the Lord wills ( making the sankalpam ) to protect one , He will
unfailingly protect that jeevan . We do not need to seek or ask anyone else.
No one can stop Him from protecting that jeevan . His SvAtantryam is
the reason for all that. He is not under the control of anyone. He protects
according to His sankalpam. It is to that extent His SvAtantryam comes
into play.It is not saying that you do not need to perform Prapatthi .
( 917) (PraNavam ) Srimath-SambhaNdha-Moola-yAja
nirAsamatha anthakAya nama:
( Meaning) : Salutations to that SadAchAryan , Swamy Desikan ,
who won over the opponents , who rejected the upAyam of Prapatthi
as the VyAjam based on our relationship with BhAgavAn .
(Comments) : Until now , Swamy Desikan refuted the objections
about Prapatthi based on the GuNa visEshams of the Lord . Now
Swamy refutes the matham that rejects Prapatthi because of
the special relationship (Srimath Sambhandham) between
the Jeevans and the Iswaran . He establishes that we can not
abandon the performance of Prapatthi because of that .
Their argument is that We are Seshaas for the Lord , Who is the Seshi .
We are like children to that Mother. We are entitled to the bhOgam of
Her breast milk . The child will claim its milk through the declaration of
its rights . Therefore , there is no need for the visvAsa Poorvaka prArtanA
( the rite of SaraNAgathy ) for protection . It does not fit our form as
the inherently rightful seshans.
Swamy Desikan's response : Our AchAryAs and Maharishis performed
Saanga Prapatthi with ViswAsam and PraarTanaa . They performed
upadesams on the need for Prapatthi with the support of Saasthra
PramANmas to their sishya paramparais.
The same Saasthrams say that the Lord is our Seshi and that He protects us
thru the UpAyam of Prapatthi and expects RakshApEksham . Hence we have
to follow up on these Bhagavath Saasthrams pronouncing Upaaya anushtAnam ,
if we believe in His ShAsthrams .
If we adopt the yukti ( outside the Sasthrams ) that we will get our mission
accomplished by arguing that we are His athyantha sEshis and we do not
need to gain Mokshan by specifically asking for it , there is a flaw in the
reasoning.
It is the Saasthrams that state we are the Seshans . If we cast aside this
saasthram and accept only the yukthi vaadham , we can not speak about
our SEshathvam ; We will end up in a position of rejecting the existence of
Iswaran .
There are others , who say the Sambhandha Jn~Anam alone (Sesha-Seshi
Jn~Anam) is enough and there is no need for Prapatthi . They learnt about
the need for Sambhandha Jn~Anam form SaasthrAs . Since the very same
Saasthrams say that they should perform Prapatthi , they can not accept
one doctrine of the BHagavath Saasthram and reject the other .
Finally , This Naama Has "Srimath " sabdham in the front . We are all SeshAs
to BhagavAn . The Divine Couple together are our Seshis due to yEkasEshithva
Tattvam . Therefore Prapatthi has to be done to both .
(918) (PraNavam) avyAja-bhagavath-pAthrabhAva
manOpapatthignE nama:
( Meaning ) :Salutations to that AchAryan , who expalined the real
purport of other PramANams ( SomAsiyANDAn and MahA BhAratha
SlOkam ) , which appear to suggest that the Lord will protect
without a vyAjam . (Swamy Desikan explained that this is not so
by removing the confusion about their meanings). The NyAsa Dasaka
slOkam " Swaami SvasEsham - - " carries the true meanings and
proves the need for UpAyAnushtAnam .
(Comments) :After one performs Prapatthi according to Saastram ,
then he has no need to worry about his rakshaNam . He becomes
free of worries about his rakshaNam , since the Lord takes over .
He blessed us to perform the upAyam , becomes happy over
completing it and protecting us . Swamy NammAzhwAr describes
this act of the Lord making us perform the UpAyam , becoming
delighted over it and thentaking over the protection of the SaraNAgatha
Jeevan . We cna not ever think of perfoming an upAyam by ourselves
and acting as our own rakshakAs (protectors) .
(919 ) (PraNavam) dhvaya - poorva SrIpadhOpa - lakshathva
vinAsakAya Nama:
(Meaning ) : Salutations to that AchAryan , who rejected the notion that
the First "Srimath " sabdham (Sriman )of Dhvaya Manthram is UpalakshaNam .
He established that the First Srimath Sabdham stands for Sri Devi being
UpAyam for Prapatthi and the second Srimath Sabdham being connected
to UpEyam ( Phalan) .
(Comments ) :The first half of Dhvaya manthram teaches UpAyam ;
the sceond haf talks about the Phalan . Both the portions house
"Srimath " Sabdham . Both assign equal roles for Sri DEvi .
Those who object to Prapatthi as a vyAjam treat the first Srimath
Sabdham as a UpalakshaNam and not as a VisEshaNam
(i-e) BhagavAn WITH Sri as a LakshaNam .
( 920) (PraNavam) SrivisEshaNa-bhAvOtthaOpAya dhithva
vibanjakAya nama:
(meaning ): Salutations to that AchAryan , who destroyed
the view that attributing UpAyam role for PirAtti is against
the SaasthrAs linked to anyOnyOpAyathvam ( There is Only
one upAyam ; BhagavAn ) .
(Commentary ) :The objection is : If we use Sri as a VisEshaNam
(adjective) , then the seeking of UpAyam is common for BhagavAn
and His Divine Consort . That in the opinion of this group is against
the SaasthrAs asserting " ananyOpAyathvam " of the Lord , Him being
the sole UpAyam for Parapatthi.
The answer or SamAdhAnam is : PirAtti and BhagavAn are both Seshis.
The attribute of becoming Seshi is the same for both according to
PoorvAchAryAs . It is correct to link VisEshaNam (Sri DEvi)with VisEshyam
(Bhagavaan) just as Bhagavaan has the visEshaNams of GuNams and
Vigraham . Therefore there is only one UpAyam , One UpEyam and
One Seshi ( yekasEshithvam) .
( 921) (PraNavam ) nirvyUDa SaraNavrajyA ViswaasaabhEdha
poorvavAchE Nama:
( Meaning) : Salutations to that AchAryan , who explained
the subtle aspects of the tersely stated view of earlier AchAryAs
that " Viswaasam is Parapatthi " ( Example: AchArya RaamAnujA's
Mugdhaga Vaakyam / Isolated Utterance : " ViswAsa: Prapatthi " .
Swamy Desikan clarified the thought behind AchArya RaamAnujA's
abbreviated statement and made sure that the sishyAs understood
the intent of AchArya RaamAnujA's statement .BhEdham (difference )
does exist between ViswAsam and Prapatthi and they are not
one and the same . One is an angam/part (Viswasam) and the other
is the angi/whole ( Prapatthi) . Hence they can not be the same .
ViswAsam is however the most important angam of
Prapatthi and as a result can be considered almost to
be "the equivalent " of Prapatthi . Swamy Desikan explained thus
the true purport of AchArya RaamAnujA's statement and drew
our attention to the relationship between the two ( angam
and angi).
(Comments) : Swamy Desikan established that ViswAsam can not be
the same as Prapatthi and that there is bhEdham (difference ) among
them . ViswAsam is an angam (part) of Prapatthi . It is however a very
important angam of Prapatthi . For being fit to perform Parapatthi ,
at the beginning one has to have a small amount of ViswAsam
that the Lord will come to the supplicant's rescue. Later that ViswAsam
grows bigger and bigger and becomes"Mahaa Viwasam " an important
angam of Prapatthi . AchArya RaamAnuja has indeed commented that
" Viswasa : Prapatthi: " to highlight the importance (PrAdhAnyam) of
ViswAsam among the angams of Prapatthi .For those without Faith
in the Lord (Viswasam ) , Prapatthi can not happen .
(922) (PraNavam) Prapatthi prArTanAbhEdha vaang-nirvAha
vichAraNAya Nama:
( Meaning ) : Salutations to that AchAryan , who was skillful in
explaining " the unity " between Prapatthi and PrArthanai for
protection ( gOpthruva VaraNam ) .
(Comments) : gOpthruva VaraNam is also an angam of Prapatthi
like MahA Viswaasam . PrArtanaa has to follow ViswAsam . That is
why , AchArya RaamAnuja In Sriranga Gadhyam had Viswaasam
in the front and offered his prayerful request next .He ended with
"namOsthu tE ". "Nama: " refers to aathma samarpaNam(the angi of
Prapatthi) aspect . Therefore PrArthanai is only an angam . The angi of
gOpthruva varaNam was equated to Prapatthi to show its importance
as well . Our Lord expects our prayer /request for support very much
to rush to our rescue : " RakshApEkshAm apEkshathE ". He does not
protect unless asked . The thought behind calling an angam of
Prapatthi ( MahA Viswasam or gOpthruva varaNam ) as Prapathti is
analogous to the statement " Garuda Sevai is indeed BrahmOthsavam ".
The intent here is to emphasize the importance of the angam of an angi.
(923) (PraNavam) Vaakya-janya Jn~Ana mOkshOpAyathva
bhanjakAya nama:
(Meaning) : Salutations to the AchAryan , who refuted the matham
that stresses the Jn~Anam arising from Vaakyam is the cause for
Moksham .
(Comments): Adhvaithis believe that the Jn~Anam resulting from Vaakyam
is sufficent cause for Moksham . This has been proven incorrect before .
Another matham holds a similar view. This matham holds the view that
the Seshathva anusandhAnam ( repeated rememberance that we are nirupAdhika
Seshas / undisputed , intrinsic servants of the Lord , our Supreme Master)
is sufficent cause for Moksham and therefore , there is no need to perform
Prapathti. Repeated thoughts about one's sEshathvam is not an upAyam .
The seshathva Jn~Anam arising from the first hearing of the Saasthra
Vaakyam ( We are the Seshans of the Lord , the Seshi) is the UpAyam and
that leads to Kaimkarya ruchi befitting that sEshathva Jn~Anam . This
view has been proven wrong by Swamy Desikan . The one who gained
sEshathva Jn~Anam from Sashtra Vaakyam should perform Prapatthi
with its angams to gain the full phalan of MOksham .Prapatthi is NOT
limited to sEshathva Jn~Anam . The performance of aathma rakshA
BharanyAsam along with Vaakya Jn~Anam completes Prapathti .
(924 ) (PraNavam) SvarakshaNArTa-vyApAra nirvrutthyudhUthi -
dhUrvahAya Nama:
(Meaning ) : Salutations to that AchAryan , who defeated the argument that
the abandonment of acts for one's protection (rakshaNam ) is Prapatthi.
(Comments ) : One Matham holds that there is no need for performing
the upAyam of Prapatthi seperately . Jeevan is Paratantran ( opposite of
Svatantran) and he has to await the Lord's sankalpam for gaining the Phalan
.
The jeevan should therefore not engage in undertaking any acts for his own
protection. This act of not taking any initative for one's protection is
indeed Prapatthi .Sarva dharma ThyAgam (abandonment of all dharmAs)
is considered as the meaning of the charama slOka vaakyam : " SaraNam
vraja".
There is no need to perform seperate Prapatthi for a Paratantran .
The response to the position of the above Matham : Many PramANams
instruct us to perform Prapatthi with its angams . A view (debate)
in opposition to these instructions is hence incorrect . Further ,
if we say , abandon all dharmams (perform Sarva dharma thyAgam ) ,
that is tantamount of Kruthi saadhyam (act that is accomplished
with one's efforts). If that were to be so , the act of Sarva dharma
thyAgam is the act that we do for our rakshaNam . That is in contradiction
to
the Vaakyam: " Prapatthi is that act of not doing anything for one's
protection " .
If we say , Sarva dharma thyAgam is not kruthi saadhyam , it is not
possible
to ask it to be obeyed . Again , we run into many contradictions , if we do
not
perform Prapatthi with its angams .
( 925) (PraNavam ) Prapatthi MokshOpAyathva BhAdhaka-vrAtha
nAsakAya nama:
( Meaning) : Salutations to that AchAryan , who destroyed the assembly
of reasonings ( yukthi samUhams) , which denied that Prapatthi is not
an upAyam for Moksham .
(Comments): Until now , the naamAs relating to SiddhOpAya
sOdhaNAdhikAram focused on the defects of Para Mathams . Now ,
Swamy Desikan turns against the incorrect positions of others ,
who hold that Prapatthi can not be an upAyam for Moksham.
(1) There are those , who object that Prapatthi can not be
an upAyam for MOksham since BhagavAn alone is our UpAyam.
Swamy Desikan answered these critics earlier ( Vide : 914 & 915th
Desika Sahasra Naamams) . He gives additional reasons through
this Sahasra Naamam .
(2) Our Matham holds that Prapatthi is the SahakAri KaaraNam
( indirect upAyam /VyAjam that assists the Lord , when Iswaran becomes
the upAyam ). The opponents say : How can you say that ?
If Iswaran expects this sahakAri KaaraNam to help Him to protect us ,
How can you call Him "nirapEkshan " ( One who does not need
the help of anything else ) ? If He can not protect us without SahakAri
KaaraNam ( Prapatthi) and to grant us Moksham , How can we call
Him Omnipotent (Sarva Sakthan ) ? How can You say that He is
KaruNAkaran ( one filled with compassion )? There are Yukthis
(false reasonings/Kyukthis) like these to support their view that
Prapatthi is not SahakAri KaaraNam .
All of these arguments are against accepted PramANams .They are
therefore incorrect and have to be cast aside . The PramANams are:
"YamEvaisha: " and " BhakthyA ParamayA " . The first one ( YamEvaisha: )
says : " Only those whom Bhagavan elects (varaNam) with affection
reach Him . The second PramANam ( BhakthyA ParamayA ) says: There
are no other ways to reach Bhagavan except through the anushtAnam of
Bhakthi Yogam or the performance of Prapatthi. These pramAnams are
Veda Manthrams and can not become false . Reasoning has to be done
based on accepted PramANams . Reasoning can not be used to afect
accepted PramANams . Therefore , these PramANa viruddha Yukthis
(Tarka Vaadhams) have to be banished .
These false reasonings(Kuyukthis) have additional weaknesses .
First of all , these tarkams have no vyApthi (extendability). For instance ,
a pot maker (Kuyavan) needs water as sahakAri to mold the clay
into a pot . You can not call him asakthan (powerless) in making
a pot because he needs water as a Sahakaari. Therefore , even if
one expects a sahakAri ( Prapatthi as a sahakAri ) , You can recognize
the Lord as the Sarva Saktha Rakshakan . Even if He expects Parapatthi as
a SahakAri KaaraNam , He does not depend on it as a PradhAna
KaaraNam . Therefore , it is perfectly alright to recognize Prapatthi
as an UpAyam ( VyAja mAthram) for gaining the Lord's RakshaNam .
With this Desika Sahasra Naamam , the coverage of the SiddhOpAya
sOdhanAdhikAram comes to conclusion . From NaamAs 926 to 942
( 17 NaamAs ) , the 24th Chapter of Srimath Rahasya Thraya Saaram
(SaadhyOpAya sOdhanAdhikAram ) is covered by Thirukkudanthai Desikan .
adiyEn will translate first the summary in Tamil by Dr.V.N.VedAntha Desikan
in the next posting before focusing on the individual NaamAs connected
to this adhikAram .
With the 926th Sahasra Naamam , Thirukkudanthai
Desikan shifts His attention to SaadhyOpAya sOdhanAdhikAram
of Srimath Rahasya Thrayam of Swamy Desikan .
SiddhOpAyam is the eternal Sriman NaarAyaNan ,
who is ready to grant MOksham for one who performs
either the Bhakthi or Prapatthi Yogam . It is an UpAyam
that exists beore we can engage in Bhakthi or Prapatthi
yOgam . This SiddhOpAyam is a cardinal one among
the UpAyams .
SaadhyOpAyam is one , which can be pursued by us ,
the chEthanams for gaining Moksham from the ever
merciful SiddhOpAyan , who is waiitng for us to approach
Him with the request for rakshaNam . This upAyam is
Saadhyam ( doable ) for us .
The SaadhyOpAyams of Bhakthi and Prapatthi remove
the anger of the Lord over our trespasses and create
anugraha sankalpam towards us.
Swamy DEsikan describes the SarvalOKa SaraNyan
granting Moksha Sukham for those who perform Bhakthi
or Prapatthi yOgam (SaadhyOpAyam ) this way :
YaTAdhikaraNam Prabhu: yajana dhAna hOmArchana
BHARANYAASA bhAvanA prabhruthibhi: SamArAdhitha:
Phalam disathi dehinAmithi hi sampradhAya sTithi:
Sruthi-Smruthi-GurUkthibhi: nayavatheebhi: aabhAthi na:
(Meaning ) : The Lord , who is powerful to grant us the Phalan
of Moksham becomes pleased with the performance of
karmaas prescribed for their own VarNAsramams such as Yaagam ,
DhAnam , Homam , archanai , Prapatthi anushtAnam or Bhakthi yOgam
and blesses the embodied ones release from the cycles of births and
deaths . This fundamental truth about the state of our SampradhAyam
becomes clear to us through the pramANams linked to Vedam ,
Smruthi and AchArya Sri Sookthis . ( Among these upAyams ,
all irrespective of VarnAsramam , gender , age are eligible to perform
the SaadhyOpAyam of Prapatthi to recieve the Lord's anugraham ).
It is very important for us to gain a clear comprehension of
the Svaroopam of Prapatthi as one of the two SaadhyOpAyams
for Moksha Siddhi . There are a lot of confusions about its true
nature . In this SaadhyOpAya AdhikaraNam , Swamy Desikan
refers to the many criticisms against Prapatthi and answers
them all to our full satisfaction as the most compassionate
AchAryan . During this process, Swamy Desikan chases away
all of our confusions about Prapatthi and its power .
Swamy Desikan defines SaraNAgathy ( Prapatthi , BharanyAsam )
as the total belief ( MahA ViswAsam ) expressed through
the utterance of Dhvaya manthram to gain the cool shade of
the sacred feet of Sriman NaarAyaNan accompanied by Sri Devi :
NaarAyaNam SalakshmIkam prApthum taccharaNadhvayam
upAya ithi viswAso dhvayArTa: SARANAAGATHY
The CharaNa Dhvayam ( the pair of feet of the Lord ) is reached
by the performance of the anushtAnam/upAyam of SaraNAgathy
through the utterance of the dhvya manthram .
Swamy Desikan quotes the Mugdhaka Vaakyam of AchArya
RaamAnuja about the defenition of Prapatthi in this context of
SaadhyOpAyam :
"Prapatthir-ViswAsa: , sakruth prArTanA-mAthrENa
apEkshitham dhAsyatheethi ViswAsa-poorvakam
prArTanAmithi yaavath "
(Meaning ): Prapatthi is ViwAsam (i-e)., SarvalOka SaraNyan
will grant what we seek through the prayer performed only
once with MahA ViswAsam .
Swamy Desikan quotes in SaadhyOpAya sOdhanAdhikAram ,
the utterance of Bharatha Muni on the nature of Prapatthi
as a SaadhyOpAyam directed to the competent and powerful
SiddhOpAyan , SarvEswaran :
ananyasAdhyE svAbheeshDE MahA-viswaasa poorvakam
tadhEkOAyathA yaancchA PRAPATTHI : SARANAAGATHY :
(Meaning ): When one recognizes that the desired phalan is
unrealizable through approaching others ( incompetent ones) ,
then one performs Prapatthi , which is nothing but prayer to
One with full faith and requesting that truly powerful One
to serve as the UpAyam for protection . That is the act of
Prapatthi/SaraNAgathy .
Thirukkudanathai Desikan , who is considered as
an incarnation of Swamy Desikan (born some 300 years
ago) Summarizes in 27 Desika Sahasra NaamAs
the central messages of SaadhyOpAya SodhanAdhikaaram
of Srimath Rahasya Thraya Saaram .
Before adiyEn covers these 27 Sahasra Naamams , adiyEn
will translate Dr.V.N.VedAntha Desikan's Tamil Summary of
SiddhOpAya sOdhanAdhikAram to get a grip on the objections
raised against Prapatthi and the naswers (SamAdhAnams)
for those objections .
(926) (PraNavam) CharamaslOka-nikhila-dharma-thyAga
parathvagnE Nama:
(Meaning): Salutations to that AchAryan , who refuted
the view that Charama SlOkam of GithAchAryan
suggests that we should abandon ALL dharmAs .
(Comments): Para Mathams state that the words of
Lord KrishNa (Charama SlOka Vaakyam), " Sarva dharmAn
Parithyajya " should be read as command from Him to
cast aside ALL dharmAs as Saadhanams for MOksham
including Prapatthi. They state that Bhagavaan alone is
UpAyam and Prapatthi is neither UpAyam or SahakAriNi.
Vaidhika Matham's response as stated by Swamy Desikan is :
**************************************************************
As per the pramANam " KrishNam dharmam SanAtanam " ,
Bhagavaan is SidhOpAyam and a dharmam . Since the Charama
slOkam emphasizes " Sarva DharmAn " , Para Matham's view
will result in casting out Bhagavaan Himself as an UpAyam and rejecting
Him as well . That is not possible .This is therefore an incorrect view .
The direct answer is : The dharmam referred to be abandoned in the Charama-
slOkam is all dharmams other than Prapatthi UpAyam .Charama slOkam refers
to BhagavAn as UpAyam .We have to abandon therefore all other dharmams.
The same charama slOkam instructs us to perform the UpAyam of Prapatthi
( MaamEkam SaraNam Vraja). Therefore SaraNAgathy dharmam ( upAyam)
can not be rejected either .
(927) (PraNavam) Nishiddha varjanAdharma
bhAvathvOkthyapanOdhanAya nama:
(Meaning): Salutations to that AchAryan , who defeated the arguments
that it is adharmic to abandon nishiddhams (Sarva dharmAn Parithyajya).
The Position of the other Mathams :
*************************************
BhagavAn instructed Arjuna first about Bhakthi yOgam in GeethA
Saasthram . Bhakthi yOgam is not a dharmam(UpAyam) really .
The passages associated with Bhakthi yOgam have quite different
meanings. It is common practise to tame a tough bull by loading
its back with heavy sand bags . As the weight to be carried increases ,
the bull's defiance will decreae and it would have become tamed
to carry the lighter paddy bags . It is in this context , BhagavAn
instructs the egotistic Jeevans seeking Moksham about
the heavy , difficult to observe Bhakthi yOgam . The inabilty to observe
that tough yOgam humbles the Jeevan and makes it akinchanan ( helpless).
Now , the Lord exposes the jeevan to the laghu upAyam of Prapatthi
for Moksha PurushArTam . Other Mathams state that Arjunan did not
understand this subtelty and wrongly considered the difficult to observe
Bhakthi yOgam as a dharmam . When the Lord says , "Sarva dharmAn
parithyajya " , He asks Arjuna to abandon that , which he considered
wrongly as a dharmam . Swamy Desikan rejected this view .
Swamy DEsikan's correct answer is :
***************************************
Saastrams classify Bhakthi yOgam into the category of lofty ,
Nivrutthi dharmam . Further , it is fine to abandon the things
forbidden by the SaashtrAs ( Nishiddha dharmams). If one argues
nivrutthi dharmam as adharmam , all will become adharmam.
The Bhagavath Saasthrams identifying the proper dharmams
and seperating them from adharmams will all be rendered
useless. There will be no pramANams and that Matham
will become inconsistent with VedAs like the Bhauddha Matham .
Inview of all these complications/problems , it is only proper
to stick with the methodology of Saashtrams that seperate
dharmam from adhramam and follow what is nishiddham
and needs to be abandoned .
(928) (PraNavam) UpAsanasvarUpa upAya svarUpa
virOdhagnE nama:
(Meaning) : Salutations to that AchAryan , who did not
accept the position that the UpAyam of UpAsana
(Bhakthi yOgam ) is against our intrinsic nature (Svaroopam ) .
Para Matham's position :
*************************
Bhakthi yOgam is against the svaroopam of the Jeevan
and therefore it has to be abandoned . Swamy Desikan
opposed this view-- there is no inconsistency between aathma
svarropam and Bhakthi yOgam-- and showed this view to be incorrect .
Swamy Desikan's position :
*****************************
He chose three arguments to disprove the view of
the Para Mathams that Bhakthi yOgam is Svaroopa
Viruddham( against Svaroopam ) :
Argument I : (1) AathmA is a nithya (eternal) vasthu and can not be
destroyed by the practise of Bhakthi yOgam . No harm can therefore
result to the jeevan by the practise of Bhakthi yOgam .
(2) Bhakthi yOgam is one of the two upAyams for Moksham
and it does not yield the vipareetha phalan of SamsAric sufferings.
Hence the UpAyam that yields only auspicious results can not be
unwelcome as an UpAyam . (3) Para Mathams argue that the jeevan
has no independent power to act ( Svatantra Karthruthvam) . Hence ,
the Jeevan can not engage in peforming the upAyam of Bhakthi yOgam .
If one extends this argument , the Jeevan can not perform prapatthi
either . Kaimkaryams can not be done either. They will also become
Svaroopa Virutthams . It must be remembered that the jeevan has no
Svatantra Karthruthvam ( Independence to act ) , but it has Bhagavath
adheena karthruthvam ( ability to act under the Lord's guidance) .
This is accepted by the Saasthrams . Therefore , there is no harm
to aathma svaroopam by performing Bhakthi yOgam .
Another Objection by the Paramathams :
******************************************
Jeevan is the servant (Seshan) and the Lord is the commanding
Master (Seshi) . Jeevan is neither independent to act (Svatantran)
or has the power to protect himself . In this context , it is not correct
to expect the Jeevan(asvatantran and Paaratantryan) to undertake
the upAyam of Prapatthi (SaadhyOpAyam). Similarly , Bhakthi Yogam
is inconsistent with Jeevan's svaroopam as one under the total control
of the Master .
Swamy Desikan's answers to the above objections :
******************************************************
If BhagavAn gives Moksham without any upAyam , He has
to grant Moksham to every one. If we say that He is Svatantran
and can give Moksham as He pleases , then there arises
the dhOsham of Vaishamyam . These points were addressed
in the 911th Sahasra Naamam . It was indicated then mere
sambhandha Jn~Anam and staying without performing an appropriate
UpAyam wont gain the Jeevan any Moksham . The approach consistent
with Saasthram is to use the small measure of Svatantram granted to us
by the Lord and learn from the Bhagavath SaasthrAs about the upAyam
that pleases Him and then perform it to recieve the desired phalan.
Then issues about UpasanA becoming Svaroopa Viruddham wont arise .
(929) (PraNavam) VarNAsramAdhi-dharma svarUpa rhOdha
vinAsakAya Nama:
Salutations to that AchAryan , who proved that VarNAsrama dharmams
are not Svaroopa Viruddham for practising the UpAyams .
OBJECTION : VarNaasrama dharmams are rooted in "Jaathi " .
AathmA has no Jaathi . Sareeram , which is different from Aathma
is linked to Jaathi .When one understands that Sareeram and AathmA
are different , the argument goes that they do not need to observe
VarNAsrama dharmams . Bhakthi upAyam has VarNAsrama
dharmam as angam . As a result , the Poorva Pakshi comes to
the conclusion that there is no need to practise Bhakthi upAyam
since that is svaroopa viruddham .
Swamy Desikan's response to reject this view :
*************************************************
Even if we have the Jn~Anam that Aathma has no links to Jaathi ,
one has to accept that we ahve the body with Jaathi due to
our accumulated Karmaas . As long as that body is there ,
one finds way to satisfy the body needs for quenching hunger ,
thirst etc. We do not stop eating , when we are hungry .
We do not say that hunger and thirst are linked to the Body
and not to the AathmA and give up on eating as long as we live .
Similarly , we have to observe varNAsrama dharmams linked to
Sareeram as well as the upAyams ordained by Bhagavath Saasthrams .
(930)(PraNavam) : EikAntha cchEdhyanyadEva para varNAdhi
dharmagnE Nama:
(Meaning): Salutations to that AchAryan , who refuted the argument
that the practise of the varNAsrama dharmams relating to ithara dEvathais
will destroy the state of ParamaikAnthithvam .
Objection : A chEtanan , who considers himself as the servant (seshan) to
the Lord alone and stays away from ithara dhaivams is a ParamaikAnthi .
It is not therefore appropraite for them to perform VarNAsrama dharmams
since these dharmams have a lot of eulogies and prayers to anya devathAs.
Hence , the practise of VarNAsrama dharmams and the bhakthi yOgam
resulting therefrom would destroy his exclusive adoration of the ParamAthmA
as a ParamaikAnthi . Hence it is fair to say the practise of VarNAsrama
dharmam will end up in Svaroopa Viruddham for an evolved ParamaikAnthi.
Swamy Desikan's answer :
*****************************
When we call the name of ithara dEvathais during the course of
the observance of VarNAsrama dharmams that we can not abandon ,
we are really addressing the indwelling ParamAthmA inside
the ithara dEvathA . Through the utterance of the name of Agni to recieve
the Havis , we are referring to BhagavAn having Agni as His sareeram .
When one does Sva-dharmaanushtAnam in this manner , then there is
no harm to ParamaikAnthithvam .
(931) (PraNavam) BhakthividhyA siddha hEthu prarOchana
karathvagnE nama:
(Meaning): Salutations to that AchAryan , who refuted the view that
Bhakthi yOgam is contrary to gaining MOksham . He did not agree
with those , who stated that SaasthrAs recommended Bhakthi yOgam
as UpAyam for a limited few , only to enhance their faith in Saasthrams.
Swamy Desikan held the view that Bhakthi yOgam is one of the two upAyams
for Moksham , although it is not as easy to practise as SaraNAgathy .
SaasthrAs clearly state that Bhakthi yOgam is one of the UpAyams
for those who desire Moksham and Sriman NaarAyaNan is the Moksha
phalam granting SiddhOpAyam . There can not therefore any objection to
Bhakthi as an UpAyam .
(932) (PraNavam) BhakthividhyA sishtalOkaa parigraha
nivArakAya nama:
(Meaning): Salutations to that AchAryan , who refuted
the view that PoorvAchAryAs ( Sishta lOkam ) did not
accept Bhakthi yOgam as a fititng saadhanai for Moksham .
Sage ParAsara practised Bhakthi Yogam . Swamy AlavanthAr ,
EmperumAnAr , KurEsar , Swamy Desikan had the highest reverence
for Sage Paraasara , the father of VyAsa Bhagavaan for blessing us
with VishNu PurANam . To declare that Sage ParAsarA's anushtAnam
is Svaroopa Viruddham ( against our Svaroopam ) is wrong .
(933) (PraNavam) BharanyAsAdhi sakla-kAla dharmathva
bhanjanAya nama:
(Meaning): Salutations to that AchAryan , who refuted the view that
the anushtAnam of Bhakthi yOgam for Moksha Siddhi is not relevant for
Kali yugam .
(Comments): There is a view that SaraNAgathy ( Prapatthi yOgam )
and Naama Sankeerthanam alone are appropriate to observe for
Moksham . Bhakthi yOgam is rejected as an upAyam in Kali yugam .
Swamy Desikan refuted this argument . He held the view that
Bhakthi and Prapatthi yOgams are valid routes for Moksham
at all times . Even in this Kali yugam , there have been qualified
souls like Swamy NaaTa Muni , who practised Bhakthi yOgam
successfully . When Naama Sankeerthanam is suggested
by some as an UpAyam , it is intended to highlight the importance of
the glory of singing about the Lord's names and NOT FOR
deemphasizing Prapatthi and Bhakthi yOgam as the two
accepted upAyams for gaining Moksham . Prapatthi and
Bhakthi yOgams are theMoksha Dharmam for all yugams.
" BharanyAsAdhi Sakala Kaala dharmathva SaadhakAya
Nama: " is the homage to Swamy Desikan by the author of
DEsika Sahasra Naamams . The aadhi sabdham here refers to
Bhakthi yOgam .
(934) (PraNavam) NyAsa PrasamsakAya Nama:
(Meaning ): Salutations to that AchAryan , who sang about
the glories of BharanyAsam , which makes one Krutha Kruthyan
( One who has completed all that he has to do in this earth) .
Swamy Desikan saluted the one who has completed BharanyAsam
as "Seytha vELvian " (AzhwAr's Vaakyam : one who has been
blessed to perform the Prapatthi Yaagam successfully) and
as one who has attained the stage of NairapEshyam ( Stage,
where one does not expect anything else in this world as a result of
completing Prapatthi Yaagam ).
(935) (PraNavam) NyAsa BhakthyAdhikya pradarsakAya Nama :
(Meaning ): Salutations to the AcxhAryan , who showed that
BharanyAsam is more laudable than Bhakthi yOgam because of
the ease of performing Prapatthi and the swiftness with which
it assures the Phalan of Moksha Siddhi . Prapatthi is powerful
to protect one , who could not hope to undertake the ardous
and tardy-to-execute Bhakthi yOgam .That is why , Prapatthi
yOgam is hailed as being superior to Bhakthi yOgam .
(936) (PraNavam) anukoolyathva sankalpaadhyavasyambhAva
vEdithrE nama:
(Meaning): Salutations to that AchAryan , who was knowledgable
about the importance of Aanukoolya sankalpam as an angam of
Prapatthi .
From here on Thirukkudanathai Desikan focuses on answering
the doubts related to the angams of Prapatthi .
(Doubt) : AchArya RaamAnujA said :"anAlOchitha visEshAsEsha
LOka SaraNya" in his SaraNAgathy Gadhyam . Acharya indicated here that
the Lord is One , who does not take into account the dhOshams of
those , who have surrendered unto Him . In that cae , why do we need
aanukoolya sankalpam & PrAthikoolya varjanam ( Doing things
agreeable to the Lord and avoiding the acts that displease
the Lord ) as the two prescribed angams of Prapatthi ?
(Answer ): SaasthrAs instruct us on the 5 seperate angams of Prapatthi
and the angi of Aathma NikshEpam; they ask us to perform Prapatthi yOgam
as UpAyam for Moksham . Leaving out the 2 items recommeded by
the SaasthrAs will thus be against the injunctions of the SaasthrAs of
BhagavAn .
For one who has trusted what was his own to others for its protection
and performs BharanyAsam in this way , he has to be in sync with
the rakshakan (anukoolam) and can not act against that protector
(prAthikoolyam ) . Therefore , casting aside the angams of Prapatthi
such as aanukoolya sankalpam and PrAthikoolya Varjanam
is not consistent with the way of the world ( lOka dharmam) .
(937) (PraNavam) viswAsAnga mahathvAntharAya bhanga
vichakshaNAya nama:
Here , Swamy Desikan removes the doubts relating to the most
important angam of Prapatthi (viz): MahA ViswAsam .
(Meaning) : Salutations to that AchAryan , who destroyed the views
that went against the greatness of MahA ViswAsam , the most important
angam of Prapatthi. That way , Swamy Desikan established the
indispensability of MahA ViswAsam as an angam of Prapatthi .
(Doubt) : The two upAyams of Bhakthi and Prapatthi can grant wealth to
those who seek it and Moksham for those , who seek Moksham . How can
one say that the observance of these upAyams can yield both the opposite
(Viruddha) phalans (Wealth and Moksham )?
(Answer): One can not reject tatthvams based on PramANams with mere
logic (tarkam). From Prathyaksha pramANam , we accept Agni as being hot.
We can not use logic (tarkam) to deny this by arguing how Agni can be hot ,
while all the other vasthus are not hot .In a similar manner we can not
reject doctrines with tarkam , which have to be understood only thru
Saasthrams .
As an example , If we wants to sell an object to a king , the seller can get
the price for it . If we want to give that subject as a present to the king
,
then we can expect bigger presents from the king . Similarly , the same
upAyam can yield virudhda phalans based on the seekers' desire .
(938) (PraNavam) Prapanna Bhagavatth-prEma tAratamya
vidhAyakAya nama:
(Meaning): Salutations to that AchAryan , who pointed out
that there are differences in the Bhakthi of PrapannAs for
BhagavAn .
( Question) : Aartha Prapnnan wants moksham immediately
after performing Prapattthi . Dhruptha Prapannan wants Moksham
at the end of his earthly life . For both kinds of Prapannars ,
the upAyam of Prapatthi and the Phalan of Moksham are
identical . When that is so , how can one say that the same
Prapatthi UpAyam can give quick Phalan to one and be late in
granting the same Phalan to the other ?
(Answer ): Aartha Prapannan is eager to leave SamsAram behind
as quickly as possible , while seeking immediate MOksham.
Dhruptha Prapannan on the other hand is patient and puts up
with the bonds of SamsAram and is prepared to wait for
Moksham after performing Prapatthi . Because of the differences
in putting up with the sorrows of SamsAram by the two kinds of
PrapannAs , the same upAyam results in the Moksha Phalan
in a quick or tardy manner . The differences in the sankalpam of
these two kinds of Prapannans results in quick or delayed
results . Hence , there is no conflict .
(939) (PraNavam) Gurubhakthi laghunyAsa phalaikyOkthi
vichakshaNAya Nama:
(Meaning): Salutations to that AchAryan , who could explain
how the difficult to observe upAyam of Bhakthi yOgam and
the easy to observe yOgam of Prapatthi can yield the same
phalan of MOksham .
(Question) : Bhakthi yOgam has to be practised to the end
until it yields the MOksha phalan . Prapatthi is quick yielding
when it comes to results . How can these two widely different
upAyams yield the same phalan ?
(Answer ): This is understandable based on the power of the adhikAri ,
who is performing the UpAyam . For instance , the detailed VaaruNa
SnAnam ( immersion in the water with the repetition of manthrams)
and the easy to do manthra snAnam ( sprinkling one's head with
water accompanied by meditation on the Lord) yield the same
result of Suddhi ( Purity ) . Based on their ability , these upAyams
are adopted . AdhikAri's sakthi and asakthi are the factors behind
the choice of the upAyam .
(940)(PraNavam) Poorva poorvAkruthamsArTa puna:
prapadhanOkthimathE nama:
(Meaning) : Salutations to that AchAryan , who accepted
the second prapatthi done for a different phalan .
(Comments) : Prapatthi is to be done only once for Moksham .
For the one , who performed Prapatthi seeking Moksham
at the end of their earthly life , it is acceptable to perform
another prapatthi for reasons other than the reasons for
which the first Prapatthi was performed . For example ,
a dhruptha Prapannan desiring Moksham at the end of
their earthly life can develop a sense of urgency to get rid
of PrArabdha karmam and to gain Moksham right away .
There is no conflict of performing Prapatthi twice in this case .
The phalans are different : in the first case , it is moksham
at the end of life on earth ; in the second case , it is for
the destruction of the prArabdha KarmAs .Since the Phalans
are different , there is no dhosham of repeating Prapatthi
once more . It is also permissible to ask for kaimkarya
visEshams in the second prapatthi that were not asked
for in the first Prapatthi . PrAyascchittha Prapatthi is
another kind of second prapatthi that is allowed without
conflict with the First Prapatthi done seeking Moksham .
(941) PraNavam) eihikArTanyAsa karthru-hEthu vaikalya
sAdhakAya nama:
(Meaning ) : Salutations to that AchAryan , who showed that
the desired Phalan sought thru Prapatthi may not be realized
some times due to one of the three reasons .
(Question) : Some who perform Prapatthi for the phalan of
wealth (Iswaryam ) do not realize the sought after boon .
If that were to be so , how can we believe that Prapatthi
has the power to grant boons like Moksham ?
(Answer ) : There are three reasons for a Prapannan not realizing
the fruits of Prapatthi :
(1) Karma VaiguNyam : deficencies in karmam/UpAyam ; there might
be deficencies in important angams of Prapatthi such as MahA ViswAsam
that affect the realization of the desired phalan .
(2) Karthru VaiguNyam : deficencies in the adhikAri , who does
prapatthi can lead to lack of success in gaining MOksha Siddhi
(e.g) : lack of aakinchanyam and ananya-gathithvam , which are
two important attitudes that the adhikAri must have .
(3) Saadhana VaiguNyam (Deficency in KaaraNam ) : For MokshArTa
Prapatthi ( Prapatthi done for gaining Moksham) , AchArya UpadEsam
is essential . When it is not there , the fruits are not realized .
(942) (PraNavam ) abhiyAnAdhi panjAvasara-kruthya
phalOkthimathE nama:
(Meaning): Salutations to that AchAryan , who instructed us
on the fruits of the PanchakAla prakriyaa ( worship at the five
divisions of the day ) :
(a) abhigamanam : the time in early morning , when we approach
the Lord and perform the Prapatthi to Him for blessing us to perform
kaimkaryams for Him duirng that day . The blemish to be averted
here is anyAbhigamanam ( defect of approaching Gods other than
Sriman NaarAyaNan).
(b) UpAdhAnam : assembly of ingredients for Bhagavadh AarAdhanam
and getting mentally prepared .The blemish to be avoided here is
anyArTa Pravrutthi ( engagement in acts seeking other phalans such as
making money for oneself ).
(c) Ijyaa : Performance of AarAdhanam for Bhagavaan .The blemish to be
avoided here is not worshipping other gods instead of Sriman NarAyaNan
alone.
(d) SvAdhyAyam : reflection after Ijyai on anything related to BhagavAn
such as Vedam , Japam et al. The blemish to be avoided here is talking about
other things ( anya keerthanam).
(e) yOgam : Meditation on BhagavAn before going to sleep and in the early
hours of the Morning before getting up for daily anushtAnam .The blemish
to be avoided here is anya dEvathA chinthanam .
With this Sahasra Naamam , SaadhyOpAya sOdhanAdhikAram is concluded .
*******************************************************************************
From 943-953 Sahasra Naamams , the 25th chapter of Srimath Rahasya
Thraya Saaram ( PrabhAvavyavasTAdhikAram ) is covered . This chapter
deals with the glories of Prapathti and the boundaries in Jaathi and Kulam
among Bhagavath BhAgavathAs .
(943) (PraNavam) VishNubhaktha ChathurTaadhi BrAhmaNya
vinivArakAya nama:
(Meaning): Salutations to that AchAryan , who held the view that
BhagavathAs of the Lord , who performed SaraNAgathy to their Lord
attain the same Moksha siddhi although they as members of
the 4 varNams of BrahmaNAs , KsathriyAs , VaisyAs and SoodhrAs
have their own distinct AchAra niyamams (dharmic observances duirng
their lives here) . Observing these prescribed AchArams and
anushtAnams distinct to each of the 4 VarNams , they gain
the same Moksham after Prapatthi . It is in this context , it is
said that there are no differences among the BhagavathAs
linked to the 4 varNams .They are all VishNu BhakthAs .
(944) (PraNavam) VidhurAdhi svajAthyuktha dharmAlangana
dhrushtimathE nama:
(Meaning) : Salutations to that AchAryan , who knew that
Vidhurar did not transgress his Jaathi dharmam although he was
a Parama BhAgavathar dear to the Lord . Vidhurar belonged to
the 4th VarNam and did not try to practise the assigned dharmams
for the other VarNams .Similarly , the most evolvd AzhwArs like
Swamy NammAzhwAr , ThiruppANar did not transgress their own
VarNa dharmAs ( Jaathi dharmAs and vyavasthais/boundaries ).
One who is born in other varNams does not transform into
BrahmaNa jaathi even if he distinguishes himself with high
anushtAnam .
(945) (PraNavam) nirvyUDa vidhura BrahmamEdha samskruthi
sookthikAya Nama:
(Meaning): Salutations to that AchAryan ,who settled the confusion
relating to Dharma Puthrar ( a Kshathriyan by birth ) performing
BrahmamEdha SamskArams ( last rites ) uniquely used for
the cremation of Brahmins.
(Comments): Dharmaputhrar heard an aakAsa VaaNi ( asareeri vaak ,
which is equivalent to deva Aaj~nai) commanding him to perform
BrahmamEdha SamskAram for Vidhurar . Dharmaputhrar did it silently
without manthrams and this way did not disregard dEvAj~nai
or did something not recommended for a Bhaagavathar of another
Jaathi.
(946) ( PraNavam ) yadhveesa VidhuraannadhanOkthi
nirvAha dakshiNAya nama:
(Meaning) : Salutations to that AchAryan , who was skilled at
explainig why Lord Krishna partook the food prepared by Vidhurar
during His visit to HasthinApuram as PaaNDava DhUthan.
(Comments) : KrishnA's answer to DuryOdhana's question on
why KrishNa did not eat at his house , but at the house of
one from the 4th VarNa was : One can not eat the food served by
one's enemies.You are the enemy of PaaNDavAs , who are like my
PrANan . Hence , you are my enemy as well .Therefore I could not eat
at your house. Vidhura is a Parama BhAgavathan , who with the niyamams
presented me food that I was happy to take . That is acceptable to
SaasthrAs.
(947) ( PraNavam) athidhEsAnarhakAri-soonu vruttha
prakAsakAya Nama:
(Meaning): Salutations to that AchAryan , who reminded us
that some of the acts of of avathara Purushar ( exemplary
and evolved souls) like VidhurA should not be taken as examples
for emulation by one and all .
(Comments): Vidhurar is a special person .He is a Parama BhAgavathar ,
who was adept at UpAsanAs . He was the son of Dharma dEvathai.
Citing that Dharma Puthra did Brahma Medha Samskaram to Vidhurar
belonging by birth to the 4th VarNam , one can not recommend similar
treatment for all belonging to that Jaathi. One should not transgress
Jaathi boundaries by citing Vidhurar's charithram . He was a visEsha
purushar , for whom extraordinary events happened due to Bhagavath
Sankalpam .
(948) (PraNavam) Bhagathbhaktha sudhrAdhi dheedhAnaadhi
kruthi priyAya nama:
(Meaning): Salutations to that AchAryan , who settled the boundaries
of Jaathi . Vidhurar was born in the 4th varNam although he was a highly
evolved soul (Brahma Jn~Ani) . He confined himself to giving upadEsam on
ways to gain JN~Anam through upAsanaa and stayed away from
initiating others like DhirutharAshtran into Brahma VidhyA manthrams
due to his respect for Jaathi dharmam restrictions. DhruthrAshtran belonged
to
the 2nd VarNam of Kshathrian , while Vidhurar belonged to the 4th varNam.
(Comentary ) : SaashtrAs say that Jn~ana UpadEsam can be obtained from
one of lower varNam , when those of higher or equal varNam are not
available.
SaasthrAs also prohibit one of lower VarNam to perform Brahma VidhyA
manthrOpadEsam to one of higher varNam . Vidhurar observed this command
of the Bhagavath Saasthrams strictly .
(949) (PraNavam) Chaittha kaayika Soodhrathva bhEdha vyAkhyAna
DakshiNAya Nama:
(Meaning): Salutations to that AchAryan , who could explain clearly
the differences between the BrahmaNanathvam ( status of being a Brahmin )
or Soodhrathvam due to birth and due to other things that happen in life
after birth .
(Comments) : There are differences in the BrAhmaNathvam arising from
the body and BrAhmaNathvam arising from Manas(mind) for different people .
A . BrahmaNa Jaathi is due to Sareeram (birth) : (1) This he attains as
a result of being born in BrahmaNa kulam and this does not change until
death. The jeevan inside the body has however no distinction that it is
BrahmaNan or Kashathriyan, Vaisyan or Soodhran (2) SaasthrAs define
clear boundaries between different varNaas in terms of what they should
and should not do as members of one VarNam or other (3) Even if one is born
in a higher Jaathi , he reaches a lower state due to improper activities
and , he is therfore fit to be condemned .
B. BrahmaNathvam arising from Manas ( Mind ) : (1) It arises from
AchArya Sambhandham ; for others like PrahlAdhan , it is Janma siddham
( although born in asura kulam , his exemplary conduct as a Parama
Bhaagavathan confers on Him BrAhmaNathvam right from birth ; this is true
for all Garbha BHAgavathAs independent of the Jaathi they were born in .
There are a lot of Vaibhavams associated with Brahminhood . This again is
valid for all due to their exemplary conduct as a Parama BhAgavathAs of the
Lord even if by birth , they belong to a lower Jaathi by birth .
Narakam will rsult for those , who insult a Parama BhAgavathan , who has
attained BrahmaNathvam by exemplary conduct even if he is by birth
belongs to a lower Jaathi (VarNam) .
(950) (PraNavm) NaarAyNaika nishtEthi VachanArTa
prakAsakAya nama:
(Meaning) : Salutations to that AchAryan , who revealed to us
the true meaning of the vachanam : " NaarAyaNaika nishta" ,
which is found in VihagEndhra Samhithai .
(Comments) : This vachanam talks about the glories of one ,
who is meditating always on Sriman NaarAyaNan. There are
those who distort the saasthram-accepted meaning of this
vachanam and exaggerate the glories of the Prapannan
(NaarAyaNaika nishtan).Swamy Desikan intrepreted
these vachanams correctly without minmizing the glories
of the NaarANaika Nishtan .
(951) (PraNavam ) Nishiddha thyAga dharmAkhya
mukhyArTathva vibhanjakAya nama:
(Meaning ): Salutations to that AchAryan , who rejected
the position that the central meaning of the word Dharmam
is giving up the acts recommended by SaasthrAs
( Nishiddha thyAgam) .
(Comments): During EkAdasi Vratham , eating is prohibited .
Instead the Kaamya vratam of EkAdasi seeking desired fruits
thru fasting is recommended . For Kaamya phalan , the EkAdasi
vratham is observed with special austerities ( niyama visEsham).
Food taking in EkAdasi (nishiddham) is avoided ( nivrutthi). The upAyam
practised for Kaamya phalan with niyama visEsham is the meaning of the
dharma sabdham in the injunction "Sarva dharmAn parithayjya ".
The simple act of rejecting those observances recommended by
SaasthrAs is not the central meaning of Dharma sabdham .
(952) (PraNavam) Srimath PrabhAva santrAthrE nama:
(Meaning) : Salutations to that AchAryan , who defended
very well the glories of Sriman NaarAyaNan ( the Lord along
with SrI Devi ) .
(Comments) :Swamy Desikan states that no one can underestimate
the glories of BhagavAn , the SiddhOpAyan . In this adhikAram
( PrabhAva vyavasthAdhikAram) , Swamy Desikan eulogizes
the athi-vichithra chEstithams of the Lord along the lines of
AthimAnusha Sthavam of Swamy KurEsar .
(953) (PraNavam) UpAya MahAthmya rakshakAyA nama:
(Meaning): Salutations to that AchAryan , who defended
the greatness of Prapatthi.
(Comments): There are many unique glories associated with
Prapatthi ; it can even destroy PrArabdha KarmAs . Prapatthi
can also grant moksham at the desired time . Swamy defended
the greatness of Prapatthi as a superior and easy-to-perform
upAyam for gaining Moksha sukham compared to Bhakthi yOgam .
(954) (PraNavam ) Bhagavath KshEthra MahAthmya
dhrusE nama:
(Meaning ): Salutations to that AchAryan , who was fully
familiar with the glories of the dhivya dEsams dear to the Lord.
(955) (PraNavam) VaishNava Mahthva-vidhE Nama:
(Meaning): Salutations to that AchAryan , who knew very
well the glories of VaishNavAs and instructed us not to
committ any apachArams to them .
We will commence our study of the naamAs relating to
Moola ManthrAdhikAram next ( 27th Chapter of Srimath
Rahasya Thraya Saaram ) . The naamAs from 956 to 959
cover the essence of Moola Manthra adhikAram .
The following four NaamAs cover the content of
the 27th AdhikAram of Srimath Rahasya Thrya Saaram ,
Moola ManthrAdhikAram , the first of the three chapters of
Padha Vaakya yOjanaa BhAgam :
(956) (PraNavam) SoumkAra Moola manthrAshtAksharathva
thrANa dheekshithAya nama:
(Meaning) : Salutations to that AchAryan , who was firm
in defending the doctrine that Moola Manthram is made up
of 8 aksharams including PraNavam .
(Commentary) : AshtAksharam is known also as Thirumanthiram
and Moola Manthram . AzhwArs celebrated the Moola Manthram
in their Paasurams : " Naamam sollil NamO NaarAyaNamE " ,
and "nanmAlai koNDu Namo NaarAyaNA " . When we follow the way
in which AzhwArs used the Moola Manthram , the aksharams do not
add up to a count of Eight . The question is: " how do you reconcile this
with the name AshtAkshari or the Eight lettered manthram ?" .
The answer is : Vedam recites this manthram with PraNavam to come upto
the count of Eight . BrAmaNAs qualified to recite Veda manthrams
do recite the Moola Manthram with PraNavam ( Vaidhika mantram
with eight letters that include the PraNavam ) . For others , the adhikAram
to recite vEdham is not there . Hence , they recite Moola Manthram as
a Taantrika Manthram without including PraNavam . For those without
adhikAram to recite Vedam , thereare restrictions such as not using
PraNavam , Svaram and anga nyAsam . Even if they are not permitted to use
PraNavam , they are allowed to take the akAra sabdham from
"ayana" sabdham of AshtAksharam and add anusvaram and
create the replacement of PraNavam ( amm) , add and realize the 8
aksharams(letters) to form the AshtAkshari . Whether they include
or replace it with "amm" in the front , the recitation of the manthram
in either way gives the same phalans for the others . For the ladies ,
"amm" is included as well instead of PraNavam for the same reasons.
If one removes PraNavam and the fourth case (aaya) ,
then the ashtAshari is shrunk to " NamO NaarAyaNa " ,
which is ideal for Naama Sankeertanam by one and all .
Naaradha Kalpam explains these anushtAna vidhis by
adhikAris and non-adhikAris .
(957) (PraNavam) Dhvaya Moolamanu vyAkhyA roopathva
parisOdhakAya Nama:
(Meaning): Salutations to that SrEshta AchAryan , who did
comprehensive study of dhvaya manthram and to instruct us
that it is the meaning of Moola Manthram ( its vyAkhyAna
roopam/elaborative commentary ) .
(Commnets): Dhvya Manthram is the detailed commentary on
Moola Manthram. Dhvyam elaborates on the meanings of the three
padhams of Moola Manhtram dealing with Tatthvam , Hitham and
PurushArtham .
First Padham ( PraNavam) : The first letter of PraNavam is about
Para Tatthvam (AkAra Vaachya Para Tatthvam). Dhvayam elaborates
on it with the words: "Sriman NaarAyaNa". The second Padham is "Nama:"
in Moola Manthram . This refers to the UpAyam (Means) . Dhvayam
elaborates on the second padham dealing with upAyam as its
Poorva Bhaagam (Sriman NaarAyaNa charaNou - - -SaraNam prapadhyE ).
The third Padham of Moola manthram (NaarAyaNAya) is about the Phalan .
Dhvaya manthram elaborates this phalan in its utthara BhAgam .
Thus dhavya manthram is an elaborate commentary on the succinct
Moola Manthram . Swamy Desikan concluded therefore that the order
among the three rahasya manthrams is Moola Manthram first and
Dhvayam next .
(958) (PraNavam) Moolamanthra ashtAkshara padha tatthvArTa
visEsha-vidhE nama:
(Meaning): Salutations to that AchAryan , who knew the specific
and correct meanings of the 8 aksharams and padhams of
Moola Manthram .
(Commentary): Swamy Desikan has dealt in detail about the meanings
of the 8 letters of AshtAkshari as well as its Padhams in Srimath Rahasya
Thraya Saaram . These details are to be acquired through anugraham of
a SadAchAryan . Here are the condensed meanings of the 8 aksharams
and the three padhams :
1. "PraNavam" : This is single lettered (yEkAksharam) housing three
aksharams inside it . There are many meanings for PraNavam and
for the three letters united inside it . The main menaing is: " Jeevan is
Seshan for BhagavAn alone ".
2. " Na " : means " is not"
3. "Ma" : means " for Me " . When we unite aksharams 2 & 3 to form
" nama " , it refers to aathma samarpaNam or surrender of
the Self ; when we keep it as " na ma" in the combination of
aksharams 2 &3 , then it means , I am not the Seshan for me
or I do not have the qualifications to be a Seshi . In other words ,
it refers to the Jeevan being the eternal servant (Seshan)of
the Lord (Seshi).
4. Na(a): This means different from .
5. r(aa) : This means perishable insentients (achEtanam).
" Nara" formed by uniting letters 4 & 5 meansthe Jeevan
that is different from the perishable achEtanam . " Naara"
sabdham refers to the jeeva samooham (asembly of Jeevans).
6 & 7. (a) yaNa(a) : There are many meanings for this combination .
Mainly , it is about NaarAyaNan as the UpAyam for gaining
Moksha siddhi by the Jeevans .
8. " (aa)ya " sabdham in the fourth case ( 4th Vibhakthi ) :
There are again many meanings. The chief one is " For the sake
of NaaraayaNan alone ".
Thiru Manthiram has three padhams: PraNavam , Nama: and
NaarAyaNAya . PoorvAchAryAs have established that these
three padhams represent Tathvam , Hitham and PrayOjanam.
The first Padham refers to the Jeevan declaring that it is
the servant of BhagavAn alone . The Svaroopam ( inherent
nature ) of the Jeevan is asserted here .
The second Paadham deals with the upAyam of SaraNAgathy .
It refers to the determination of the Jeevan in not seeking
any other upAyam to gain MOksham .
The third Padham refers to the Goal (upEyam ) of BhagavAn.
This deals with the determination of not seeking any other
PurushArTam .
(959) (PraNavam) Moola manthra-mahA-vAkya yOjana-
dasakAdharaya nama:
(Meaning): Salutations to that AchAryan , who came up with the ten
intrepretations for the meanings of the MahA Vaakyams of Moola
Mantram .
(Commentary): After blessing us with the meanings of the three
Padhams of Moola Mantram , Swamy Desikan assembled the ten
views on the meanings of the entire Moola Manthram looked
at as an integrated whole or as the permutations and combinations
of the different padhams :
1. There are two meanings by looking at the Moola Mantram
as an integrated unit of its three padhams .
2.There are three meanings by looking at Moola Mantram
as being made up of 2 Vaakyams .
3. There are 5 meanings by looking at Moola Mantram as being
made up of three vaakyams .
These ten different meanings can only be obtained through
SadAchArya UpadEsam based on PoorvAchArya SampradhAyam .
(960) (PraNavam) Dhvaya Prabhava vijn~AthrE nama :
(Meaning): Salutations to that AchAryan , who understood
fully the glories of Dhvaya Manthram .
(Comments) : (1)In the DhvayAdhikAram ( 28th Chapter of
SrImath Rahasya Thraya Saaram ) , Swamy Desikan salutes
the glories of Dhvaya Manthram , which is a Taanthrika Manthram
that has roots in Vedam . It is present as two seperate manthrams
in Kata Valli ( KatOpanishad) and each of its 25 aksahrams (letters)
are covered seperately in Sri Prasna Samhithai .
(2)SaasthrAs instruct us that an aasthikan , who understands
the meaning of this manthram and recites it even once will gain
him MOksham thru upAya anushtAnam ( performance of SaraNAgathi).
(3)It has more glories than the other manthrams as indicated by
Bhagavaan in SaraNAgathy Gadhyam : " yEna kEnApi prakArENa
dhvya VakthA thvam " ( You who recite dhvyam in some manner or
other). Sri RanganAthan suggested that AchArya RaamAnuja standing
before Him on that Panguni Uttharam day reciting Dhvayam in some
manner or other ( either knowing the meaning of that Manthram fully
or at a general level).This dhvaya mantham is going to be the Manthram
to be recited during one's SaraNAgathy anushtAnam or helping one
later to perform SaraNAgathy ( UpAya anushtAnam) and thus becomes
useful to gain Moksham ( Moksha PrayOjanam).
(4) The dhvaya Manthram revealing completely the doctrines of SaraNyan-
SaraNAgathy-Phalan through one manthram has more glory than many other
manthrams that limit themselves to reveal one or other guNams of the Lord.
(961) (PraNavam) Dhvaya sabdha nirukthi-vidhE nama :
(Meaning): Salutations to that AchAryan , who understood
clearly the reason for its name as "Dhvayam ".
(Commentary): Dhvayam means a pair.That pair is UpAyam
( Means) and upEyam (Phalan) . Dhvayam reveals this pair
(UpAya-UpEyam) that one desiring MOksham(Mumukshu)
should know . This is the traditional meaning of the word
Dhvayam as a Manthram .
(962) (PraNavam) Dhvaya thrayee moola-tAntra manthrathva
sTApankashamAya Nama :
(Meaning): Salutations to that AchAryan , who had the skills
to establish that dhvayam is a Taantrika manthram that came
to us via Vedams .
(Commentary): In Vedam ( Kata Valli ) , the AshtAkshara PrakaraNam
houses the dhvaya Manthram in two parts interspersed with other manthrams .
These two parts that unite to form dhvaya manthram are recited separately
in Kata Valli . Later , Kata Valli points out that those two parts have to
be united
and recited by one , who seeks Moksha PurushArTam.Sri Prasna Samhithai
analyzea the 25 aksharams (letters ) of dhvaya manthaam one by one
and then unites them to form the full manthram . Therefore Dhvaya manthram
is a Taantrika manthram with its foundations in the Vedam (Veda-Moola -
Taantrika Manthram) .
(963) (PraNavam) Lakshmi PurushakArathva mAnaj~nAya Nama:
(Meaning): Salutations to that AchAryan , who developed the reasons
for the unique PurushakArathvam of Sri DEvi based on six PramANams .
(Commentary): The first letter of dhvayam is "SrI" with links to MahA
Lakshmi/
SrI Devi. The investigation of the meaning of this letter points out
the unique PurushakArathvam ( intercession and pleading aspect)
of the Divine Mother.
Swamy Desikan uses six pramANams in his Sri Sookthi of NikshEpa Rakshai
to explain the PurushakAram of SrI DEvi.
(1) Artha SvabhAvam : She is the Mother of the Universe .She does not
display any anger unlike Her Lord towards Her children . She displays
instead
great affection for us. If we approach the Lord through Her , Lord can not
refuse us because of the powerful influence She has over Him .This is Her
artha SvabhAvam .
(2) AnushtAna PramANam ( The way followed by our ancestors ): After
HiraNya samhAram , Brahma and others were scared to approach
the ferocious Lord ; they performed SarNaagathy to Sri Devi and
approached the Lord with Her in the front to eulogize Him .During
RaamAvathAram , LakshmaNa Swamy had SitA Piratti in front to perform
his saraNAgathy to the Lord , His brother .
(3) Loka dhrushti( the way of the world ): It is seen that the King
does not punish the servants of the inner chambers heavily even if
they have committed serious offenses . The King gives them a light
sentence and forgives them after they perform NamaskaraNam
and other small acts .This is what we see in the world ( lOka dhrushti).
(4) Guru Ukthi(AchAryA's words): Swamy NammAzhwAr has revealed
Sri DEvi becoming PurushakAra BhUthai in his famous Paasuram on
ThiruvengadamudayAn : "AhalahillEn ".
(5) Sruthi PramANam ( Veda PramANam): Sri Sookthi vaakyams like
"ChandhrAm HiraNmayeem-- -- -- " relate to the performance of
SaraNAgathy with Her staying in the role of PurushakAra BhUthai.
(6) Smruthi: Maharishis in their Smruthis clearly state like Sounakar
that " one who wishes to gain MOksham should perform Prapatthi
first to Sri DEvi" .
(964) (PraNavam) SripadhArTa-vidhE nama:
(Meaning) : Salutations to that AchAryan , who knew the six meanings
associated with SrI Sabdham .
(Commentary): In the dhvaya manthram , Srimath Sabdham is met.
This Srimath sabdham points out that Bhagavan together with Sri DEvi
serve as upAyam , when Bhagavaan is to be approached as UpAyam .
The six meanings of "SrI " sabdham are :
(1) SreeyathE ( One who is approached for ujjeevanam) : The desperate
jeevans intent on being rescued form SamsAric sufferings approach Her
(aasrayaNam) for help .
(2)SreeyathE ( One who approaches the angry Lord to reduce His anger
over the erring jeevan): When the Lord decides to punish the Jeevans for
their trespasses of His Saasthrams , She intercedes with Her Lord and
reduces His anger and facilitates the sahaja karuNai of the Lord
to become dominant to save the Jeevans from His wrath.
Both the above intrepretations underline Her PurushakArathvam.
(3)SruNOthi ( Listens): She listens intently to the heart rending cries of
the suffering Jeevans appealing that She show them Her Lord's sacred
feet for their protection .
(4) SrAvayathi ( Makes Her Lord Listen): She relays to the Lord
the appeals by the chEthnams that have committed aparAdhams
and makes Her Lord listen .
These two acts are also linked to PurushakArathvam.
(5)SruNAthi( Destroys): She destroys those karmAs which stand
in the way of performing upAyam ( UpAya VirOdhi karmAs) and
PrApthi VirOdhi KarmAs ( that which stand in the way of gaining
the Phalan of Moksham).
(6) SreeNAthi ( Makes us reach the stage of guNa Pakkuvam or ripening ):
She prepares the Jeevan to attain the proper maturation state to recieve
the Lord's grace.
(965) (PraNavm) Dhvaya manthra padhavrAtha
pratyEka vyAruthi priyAya nama:
(meaning): Salutations to the AchAryan , who blessed us with the meanings of
each padham of dhvaya manthram and the aspects of understanding their
sambhandhams (anusandhAna amsams) .
(Comments): (A)" Sriman NaarAyaNa charaNou " means for the sacred feet of
NaarAyaNan alone .The meaning if SrI Sabdham has been covered earlier .
The "Madhubh " ( maann) sabdhham means being united always (i-e).,
He is united with PirAtti always.
(B) " NaarAyaNa" sabdham : It has many meanings : (1)He is the support (aadhAram)
for the Jeevans ;(2) He is the UpAyam (means ) for the Jeevans;(3) He is the Phalan
for the jeevans; (4) He is the one who entered (anupravEsam) the Jeevans as indweller ; (5) He is the abode of Jeevans et al .
(C) " CharaNou ": This is also taken as " Sriman NaarAyaNa charaNou " in
an expanded sense . Here it means , " Srimann/Lakshmi Sahitha NaarAyaNa !
Your sacred feet alone is SaraNam . I utterly trust those sacred feet (MahA
Viswaasam) and I have no other support (aakinchanyam) and perform SaraNAgathy
( PrapadhyE) .
Until now , the Poorva BhAgam of Dhvayam ( the UpAya BhAgam ) is covered .
The second BhAgam deals with the Phalan .
(D) "SrimathE " : For the Lord of SrI Devi ; among the Divine couple , who are
the object of Kaimkaryam , focus is on the auspicious attributes of Piraatti alone is
referred to .
(E) " NaarAyaNAya ": For the Lord of Sri Devi alone ; among the divine couple ,
who are the object of Kaimkaryam , the Swamithva guNams of the Lord is referred to .
The "aaya" sabdham refers to " for Him alone " and links to Kaimkaryam .
(F) "Nama: " : It means that the kaimkaryam performed is not for me and to avoid
such thoughts .
This is the condensed meaning . The detailed meanings have to be learnt
from AchAryAs .
(966) (PraNavm) SrIsOpAyAnthara STAnapatthi
sArArTa sOdhakAya nama:
(Meaning): Salutations to the AchAryan , who examined the essence of
the meaning of Prapatthi that positions Sriman NaarAyaNan in the UpaayAnthara
position/SthAnam ( in place of Bhakthi yOgam).
(Comments): During Prapatthi anushtAnam , we pray to the Lord this way
in the context of positioning Him in UpaayAnthara SthAnam : " Oh Lord !
Please do not place on my head the unbearable burden of UpaayAntharam
(Bhakthi yOgam).Please bear that burden Yourself and at the same time bless us
with the fruits of bearing that burden.Your limitless sakthi and KaruNai enable
You to grant us the Phalan of difficult to practise Bhakthi yOgam thru the practise
of Prapatthi itself . You stand in the place of the UpaayAntharam and thus enable us
to gain the PurushArTam .
(967) (PraNavam) KaarpaNya-gOpthruvaraNa saarTOpAyathva
yAchanAya nama:
(Meaning):Salutations to that AchAryan , who accepted the point of view
that KaarpaNyam and Gopthruva VaraNam together are essential to be
successful in UpAyathva PrArthanai .
(Comments): UpAyathva PrArthanai becomes meaningful thru KaarpaNyam
and gopthruva VaraNam . During Prapatthi observance , the important aspect
is the prayer to the Lord : " Bhagavann ! You alone should become the UpAyam
(means) for Moksham . This is UpAyathva PrArtanai . It has another part (angam):
KaarpaNyam. The mood of KaarpaNyam assumes : " I am powerless to practise
the difficult Bhakthi yOgam . I place that burden on You. Please save me from it
and accept that burden to be borne by Yourself ." Gopthruva VaraNam is the prayer
to ask the Lord alone to be one's protector. This prayer says : " Oh Lord ! Please do not
place the burden of bearing upAyAntharam on me . If it is to be borne , please accept
as Your burden the granting of the Phalan from such an effort ". If one does not include
either of these prayers , then the goals of Prapatthi will not be fulfilled .
(968) (PraNavam) UpAyavaraNAdhyAthma-nikshEpAngithva
sAdhakAya nama:
(Meaning): Salutations to the AchAryan , who established that
the UpAyathva prArtanai with Bhara SamarpaNam is the key
(angi/PradhAnam ) in Prapatthi observance and that aanukoolya
sankalpam et al are the parts of the above angi .
(Comments) : We seek as Phalan for Prapatthi the staying of the Lord in
the place of Bhakti yOgam and granting us the phalan of Moksham . The direct
reason for the Phalan is Upaayathava prArthanai combined with Bhara
SamarpaNam .Therefore we call the latter as angi . Rest are angams.
(969) (PraNavam) dhvyaOttharArTa gamyArta purushArTa
niroopakAya nama:
(Meaning): Salutations to that AchAryan, who had the skills to instruct us
on the PurushArTam ( Phalan) revealed by the second part of the Dhvaya
mantram .
(Coments): Sofar the meaning of the first portion of Dhvayam(Sriman NaarAyaNa
charaNou SaraNam prapadhyE ) was discussed.Now the meaning of the second
part is covered .This part deals with the special phalan that befits our svarropam
as Seshan (Servant of the Lord) and the Lord's role as Seshi (Master) and the lofty
dharmam of Prapatthi . This special Phalan that we gain from the observance of
successful prapatthi is the engagement in Bhagavath Kaimkaryam with Bhagavath
anubhavam. That Phalan is for the Lord alone (SrImathE NaarAyaNAya). "Nama: "
means engagement in Bhagavath Kaimkaryams with out ahankAra-MamakArams.
(970) (PraNavm) Dhvaya manthra mahAvAkya yOjanA-thraya
saadhakAya nama:
(Meaning): Salutations to that AchAryan , who gave the meanings of Dhvaya
manthram as the three MahA Vaakya yOjanais .
(Comments): Dhvaya Manthram is considered as being made up of these
combinations : the Poorva KaNDam is made up of one Vaakyam (sentence).
SrimathE NaarAyaNAya and nama: are the two other vaakyams. If all the three
vaakyams are united into one MahA Vaakyam , that yields the UpAyam of Prapatthi
as a dominant theme for our reflection . The "nama: sabdham is for destruction of
the enemies for Bhagavath Kaimkaryam." SrImathE NaarAyaNAya " is for the purpose
of ParipoorNa Kaimkaryam to the Lord associated with His PirAtti. The integrated
meaning of Dhvayam is hence : adiyEn is an akinchanan . adiyEn performs prapatthi
with its 5 angams at the sacred feet of SrIman NaarAyaNan (aathmaRakshA-
Bhara SamarpaNam) to disassociate myself from the burden of protecting myself .
(971) (PraNavam ) Sri KrishNa charama slOkaavathAra
vyAkruthikshamAya Nama:
( Meaning) : Salutations to that AchAryan , who could competently
describe the conditions underwhich the Charama slOkam of
SrI KrishNa ParamAthmA came into being .
( Commentary ) : The circumstances of the avathAram of Sri KrishNa
Charama slOkam is referred to here . On the battle field of KurushEthram ,
Sri KrishNa seved as the charioteer for Arjuna . At the commencement of the battle ,
ArjunA was overcome with inappopriate compassion about the destruction of
the lives of his relatives , AchAryAs and elders in the battle to come . He threw
his bow and arrows down and was terror stricken over the mighty sins that would
accrue from the destruction of his kith and kin assembled on the opposite side of
the battle field . He questioned the value of gaining the kingdom through such a
victory in the battle field by destroying his relatives and AchAryAs . Lord ParthasArathy
removed this asTAna confusion and sorrow of Arjuna through the UpadEsam of
GithOpanishad .
Our compassionate Lord instructed Arjuna on Karma , Jn~Ana and
Bhakthi yOgams as upAyams for for gaining the supreme PurushArtham for
a Jeevan . Arjuna grieved over his lack of qualifications to follow these difficult
routes and became even more despondent . Now , the most merciful Lord
decided to perform UpadEsam on the most secret and easy-to-practise
upAyam of Prapatthi yOgam through His instruction contained in the Charama
slOkam . This charama slOkam commands the Jeevan to perform Prapatthi
in the first half and discusses the Phalans of Prapatthi in the second half.
(972) (PraNavam) CharamaslOka dharmOkthi vEdhya nirNaya
kOvidhAya nama:
Salutations to that AchAryan , who had the intellectual power to
establish what needs to be known by us from the sabdham ,
"DharmAn" in the Charama slOkam .
(Commentary ): The Charama slOkam begins with "Sarva DharmAn Parithyajya ".
Here , our Lord asks us to abandon all dharmAs and to seek Him as the sole
refuge for protection . Generally , "Dharma" sabdham has to be understood
with the help of Saasthrams and deals with that which is the cause for Phalan .
For instance , Yaagams can be called dharmams since they are causes for
phalans like Svargam and can be understood only thru Bhagavath Saasthrams .
Although such general meanings can be given for Dharma sabdham ,
here the contextual meaning has to be given . Here , Dharmam refers to
the various UpAsanAs for MOksham (Sadh VidhyA , Dhahara VidhyA
and Bhakthi yOgam) . Our Lord is asking us to cast aside such difficult
dharmams and perform Prapatthi in their place for gaining MOksham.
(973) (PraNavam) PurushOtthama dhee mOksha-hEthuthva matha
bhanjakAya nama:
(Meaning) : Salutations to that AchAryan , who discarded the matham
that held PurushOtthama Jn~Anam is a direct Moksha KaaraNam .
(Commentary ): Bhagavath Gita's 15 th Chapter is known as
PurushOtthama VidhyA . Here , the Lord instructs us that He is
the PurushOtthaman . There is a matham that believes that
the development of PurushOtthama Jn~Anam is the direct cause
for Moksham . Swamy Desikan did not accept that view . He established
that PurushOtthama Jn~Anam is only Tatthva Jn~Anam essential
for the many vidhyAs serving as Moksha kaaraNam . Therefore ,
PurushOtthama Jn~Anam is not a direct MokshOpaayam .
(974) (PraNavam) avathAra rahasya jn~Adhi mOkshakarathvagnE nama:
(Meaning) : Salutations to that AchAryan , who rejected the view that
AvathAra Rahasya Jn~Anam is a direct UpAyam (means ) for Moksham .
(Commentary ): Like PurushOtthama Jn~Anam , the avathAra rahasya
Jn~Anam is considered by some as a direct UpAyam for Moksham.
For one who is performing Prapatthi , avathAra rahasya chinthanai helps
to appreciate the visEsha guNams of the Lord and through that Jn~Anam
firms up the important angam of MahA ViswAsam of Prapatthi ; this in turn
permits one to gain the Phalan of Prapatthi ( Moksham) in the same life
itself . Therefore , avathAra rahasya chinthanai is only an indirect cause for
Moksham .
(975) (PraNavam) Charama slOka dharma-thyAga anuvAdha
mathapriyAya nama:
(Meaning ): Salutations to that AchAryan , who accepted the view
that "dharma thyAgam " ( abandonment of other dharmams
like Bhakthi yOgam) is of anuvAdha roopam and not of Vidhi roopam .
(Commentary ) : AnuvAdham refers to some thing that has taken place
already . Vidhi is commanding to do some thing that has not been done
yet . " Sarva dharmAn Parithyajya " is "dharma thyAgam ". Some consider
this Dharma thyAgam as anuvAdham and others as Vidhi . Swamy Desikan
preferred the anuvAdha Paksham by taking Parithyajya (Dharma ThyAgam)
to mean : You who has abandoned all dharmAs , perform SaraNAgathy
to Me . It indicates that an akinchanan ( One without any resource and sakthi
to pursue other MokshOpAyams) is fit to perfrom Prapatthi . Through
that anuvAdham , the fitness of thisvisEsha adhikAri is pointed out.
AnuvAdha Paksham includes only Prapathti , whereas the Vidhi Paksham
includes both dharma thyAgam and Prapatthi .
(976) (PraNavam) Prapatthi Sarva dharma- thyAgAngOkthi vidhi bhanjakAya nama:
(Meaning): Salutations to that AchAryan , who disagreed with the view that
the abandonment of the dharmAs like Bhakthi yOgam is an angam of Prapatthi .
Hence , Sarva dharma thyAgam is not an angam of Prapatthi according to Swamy Desikan .
(Commentary) : Swamy Desikan pointed out the contradictions of such a view with
other angams of Prapatthi like KaarpaNyam and Aakinchanyam . KarpaNyam is
the anusandhAnam ( reflection ) that one is powerless to undertake Bhakthi yogam .
Aakinchanyam is also the recognition of the powerlessness to engage in
the anushtAanam of Bhakthi yOgam . If we accept the injunction (Vidhi) that Sarva
dharma thyAgam is an angam of Prapatthi like KaarpaNyam , then we concede that
Prapatthi is eligible only for those who have the power to perform Bhakthi yOgam .
This is totally against the doctrine of Prapatthi , which makes every one
eligible to practise Prapatthi with its five angams .
(977) (PraNavam) KshEthrajnOpaasannOpAya nithyaasakthathva bhanjakaaya nama:
( Meaning) : Salutations to that AchAryan , who disagreed with the view that Jeevan
is forever incapable of performing the upAyam of UpAsanam (Bhakthi yOgam) .
(Commnetary ): Other mathams hold the view that Jeevan is powerless to perform
UpAsanam at all times . Jeevan is paratanthran to the Lord and therefore the Jeevan has
no svatantram (Freedom) to engage in Upaasana .Therefore , it is alright to command
Jeevan to abandon Sarva dharmam . There is no conflict between aakinchanyam and
Sarva dharma ThyAgam according to this view . Swamy Desikan refutes this view
and points out the many inconsistencies that arise from acepting this view . The key
among Swamy Desikan's objection is : If the jeevan is powerless and is Paaratantryan ,
then how is he expected to follow the Lord's command " MaamEkam SaraNam vraja ".
The concepts of Sarva dharma ThyAgam and asakthathvam of the Jeevan clash .
This view also lands the Para Matha Vaadhi in the land of anuvAdham that they
do not accept to begin with .
(978) (Pranavam) yEkavAkya vidhithva anuvAdhathvaanupapatthi
vidhE nama:
(Meaning) : Salutations to that AchAryan , who pointed out the inappropriateness
of the same vaakyam becoming Vidhi and anuvAdham at the same time .
( Commentary ): Vidhi means the command to do some thing new ; anuvAdham is
the statement about something that has already happened . There are two mutually
opposing points of view regarding the meaning for "Sarva dharama ThyAgam"
( Parithyajya Sabdham ) . Some believe that "Sarva dharma thyAgam " is Vidhi
and others believe that it is anuvAdham . MeemAmsa Saasthrams point out that
the same Vaakyam can not stand for Vidhi and anuvAdham as well . It becomes
paraspara Viruddham (mutually contradictory ) in that case . It has to be one or
the other . It can not be both .
(979) (PraNavam) GurUpAya laghUpAya-ghee: prOchakathApriyAya nama:
(Meaning ) : Salutation to the AchAryan who did not accept the statement
that the purpose of mentioning hard-to-perform (Katina) upAyam is to motivate
one towards the easy-to-practise ( laghu ) upAyam .
(980) (PraNavam) Bhakthi vidhyA mandhadheekArithva mathAnthakAya nama:
(Meaning): Salutations to the AchAryan , who rejected the Matham that
believes Bhakthi Vidhyai is recommended for use only by the dull-witted ones
(mandha Buddhi).
(Commentary ): One matham believes that Bhakthi yOgam has to be practised by
those having deficency in Jn~Anam or ViswAsam . In contrast , Prapatthi in their
opinion has to be practised by those with PoorNa Jn~Anam and ViswAsam (narasya
Buddhi dourbalyAth upAyAntharamishyathE ) . Swamy Desikan rejects this view .
If an asaktha purushan engages in UpAsana ( Bhakthi yOgam /Katina UpAyam) ,
due to his mandha buddhi , then great Jn~Anis with PoorNa viswAsam
like Sage VyAsa , who gave us the charama slOkam thru MahA BhAratham /Githai
are ineligible to perform this UpAsana(Bhakthi yOgam for Moksham) . That is absurd .
(981) (PraNavam) upAsanA-mandhaviswAsaadhikArathva nAsakAyaa nama:
(Meaning): Salutations to the AchAryan , who defeated the Matham that held
the view that the adhikAris (qualified ones) for UpAsanaa are those who have
incomplete ViswAsam . If we say that Sage VyAsa , who blessed us with
Brahma Soothram , MahA BhAratham/Bhagavath GithA has to be disqualified
from practising Bhakthi yOgam ( UpAsanaa) , then we are driven to the position that
the above Sri Sookthis were created to decieve us . Sage VyAsa and others
like him are PoorNa adhikAris ( Sahasra Naamaa 863) ; they can wait for delayed
Phalan of Bhakthi yOgam (UpAsanam) . Therefore , they did not perform Prapathi
yOgam ; instead , they practised Bhakthi yOgam , even if they were not deficient in
Jn~Anam or ViswAsam .
(982) (PraNavam) UpAsanAlOka-sangrahArTathva matha-mArakAya nama:
(Meaning) : Salutations to the AchAryan , who rejected the view that Sage
VyAsaa and others performed Bhakthi Yogam to demonstrate to the world
about the loftiness of that UpAsanaa , while they themselves did prapatthi .
(Commentary ): If some one like Sage VyAsa qualified to perform Prapathti
did instead Bhakthi yOgam to raise the belief in Bhakthi yOgam by residents
of the world , they would have acquired sins for following some thing
that is contrary to their adhikAram (Qualifications) and preaching it to the world
as the way to follow. This is not acceptable . Further , if there are two upAyams
for lOka sangraham, it is required to practise the UpAyam that is hitham
and easy to practise (sakyam) . This is Saasthram . Sages like VyAsaa will not
practise some thing as model , which the Saasthrams do not permit. Any such
act done in the spirit of AdhikAra Viruddham will not then be for lOka sangraham .
(983) (PraNavam) prapatthiroopa sakala dharma thyAga-mathAnthakAya nama:
( Meaning ) : Salutations to the AchAryan , who won over the view that
"Sarva DharmAn parithyajya" means the abandonment of all dharmAs ,
which are Pravrutthi roopam .
(Commentary ): There are Pravrutthi dharmams and Nivrutthi dharmams in
this world . To say that "Sarva DharmAn parithyajya" instructs us to abandon
both kinds of dharmams is sampradhAya viruddham (against our SampradhAyam
based on Saasthram ).Even today , our AchAryAs enter into Pravrutthi dharmams
( Performance of Kaimkaryams ) and discarding Nivrutthi dharmams through
apachAra parihArams .
(984) (PraNavam) prapathyAnushtAna-kaala sarvadharma-vimukthignE nama:
(Meaning): Salutations to the AchAryan , who refuted the view that one should
perform " Sarva dharma ThyAgam " during the time of Prapatthi .
( Commentary ) : This does not mean that one has to abandon all dharmAs
during the entire life ( even during the Post Prapatthi period) . In that case ,
there will be conflict with AchArya anushtAnams .
(985) (PraNavam) pradhakshiNa praNAmAdhi anuj~nA kaimkarya hEthudhrusE nama:
(Meaning) : Salutations to the AchAryan who knew the inner meanings of anuj~nA
kaimkaryams such as PradakshiNam and PraNAmams .
(Commentary ): One should not abandon VarNAsrama dharmams even after
performing one's Prapatthi . They are not angams for Prapatthi . Inspite of that ,
these are Aj~nA kaimkaryams ordered by Bhagavath Saasthrams and as such
can not be discarded . Abandonment will result in trespass of BhagavAn's commands
and will lead to BhagavAn's anger at us. The karmAs like PradakshiNam , PraNAmam
are not aj~nA kaimkaryam ; they are anuj~nA kaimakryams . There is no dhOsham
if we do not do it. BhagavAn wont be angry , if we do not do them . One does them
(anuj~nA Kaimakryams) for Bhagavath Preethi as a Prapannan . The primary Phalan is
Bhagavath Preethi for a Prapannan although they do give Kaamya Phalans , which
are not of interest to a ParamaikAnthi Prapannan .
(986) (PraNavam ) avaj~nAkrutha bhakthaadhi janmachinthAdhi dhOsha dhrusE nama:
( Meaning ) : Salutations to the AchAryan , who knew that Paapams will result in
inquiring about the birth and kulam of Bhagavath BhakthAs for the purposes of
insulting them.
(Commentary ): When Prapannan is engaged in performing kaimkaryams for
Bhagavath Preethi , he has to stay within the confines of Jaathi , Niyamam
(Aasrama , VarNa niyamam). If one looks into Jaathi etc of BhakthAs for determining
Saasthra Vyavasthai ( boundaries ) , it is permissible . If one looks into Jaathi etc from
the point of finding fault with them , then naraka vaasam will result .
(987) (PraNavam) Saasthra vyavasTA siddhyarTa bhakthajanmAdhi
ChinthakAya Nama:
(Meaning): (This Naamaa is an elaboration of the meaning of the previous naamaa).
Salutations to the AchAryan , who accepted the reference to the Jaathi and birth of
BhakthAs only for the sake of understanding the demarcation by SaasthrAs (Saasthra
Vyavasthai) .
(988) (PraNavam) Saara-kalka-svaroopa SrImath Kaimkarya vibhAga
dhrusE nama:
( Meaning ): Salutations to that AchAryan , who understood the two categories of
Bhagavath Kaimkaryam , what is the essence and what is superficial and ineffective
( Saaram and Sakkai ) among Kaimkaryams .
(Commentary ): Saara Kaimkaryam : The Kaimkaryam done by the Prapannan
without expecting anything in return and done solely for Bhagavath Preethi
or for protection of his/her AchAryan is Saara Kaimkaryam .
Kalka Kaimkaryam ( the unfruitful , superficial Kaimkaryam leading one no where ):
These are the ones done for self-glorification or for hurting others or done to stop
others from performing Saara Kaimkaryams or done with some prayOjanam in mind .
Therefore , BhagavAn is pleased with Saara Kaimkaryams done by ParamaikAnthis
and does not pay much attention to the Kalka kaimkaryams done with ahankAra-mamakArams .
(989) (PraNavam) Sambhandha dhee mukAnEka mOksha hEthu
mathAnthakAya Nama:
(Meaning): Salutations to the AchAryan , who rejected the Mathams that
preach Sambhandha Jn~Anam and other similar psuedo Moksha KaaraNams .
(Comments): These mathams consider Sambhandha Jn~Anam itself as Prapatthi
instead of understanding the Jn~Anam arising from Sambhandha Jn~Anam is the UpAyam;
the svaroopam of that Jn~Anam is Prapatthi.There are others , who hold the erroneous
view that the mere Jn~Anam about SiddhOpAyan (BhagavAn) is Prapatthi . That Jn~Anam
alone is not a direct cause for Moksham . One has to have that Jn~Anam and then perform
Bhara NyAsam to gain the Phalan . Similarly , anivAraNa Maathram is not prapatthi.anivAraNam
means not doing anything towards one's rakshaNam . Anumathi alone is not Prapatthi .
anumathi means the state of permissiveness , when Bhagavaan begins to protect .
In a similar vein , achith vyAvrutthi ,chaithanya Kruthyam and Chittha SamAdhAnam
by themselves can not be equated to Prapatthi . Bhakthi yOgam has many of these
overlapping features . Hence to define Prapathti and its svaroopam (aakAram) uniquely ,
one has to develop a clear Jn~Anam about what is Prapatthi and what it is not and
where it differs from Bhakthi Yogam .
(990) (PraNavam) Charama slOka nikhila-dharma thyAga shaDarTavidhE nama:
(Meaning ): Salutations to that AchAryan , who knew the six menaings of
the Sarva dharma thyAgam (Sarva dharmAn parithyajya) referred to in the Charama
SlOkam .
(Commentary ): The six meanings of " Sarva dharmAn Parithyajya "are :
(1) This is based on the anuvAdha Paksham . It means : " You , who has abandoned
the desire in Bhakthi yOgam and other difficult upAyams". It is indicated that one's inability
to perform Bhakthi yOgam is indicated as the qualifications for choosing Prapatthi as
the UpAyam for MOksha Siddhi ( Reference : 975th NaamA).
(2) The second meaning relates to Aakinchanyam & KaarpaNyam : Since one has
abandoned all UpAyams like Bhakthi yOgam , aakinchanyam is invoked .
The angam of Prapatthi, namely , KaarpaNyam comes into the front as a result.
(3) The third meaning is : rejecting all dharmAs as angam of Prapatthi.
For instance , Yaj~nam is an angam of Bhakthi yOgam and that needs to be
practised there . There are no such dharmAs to be practised as angam of Prapatthi .
(4) This meaning is for the ones , who wishes to engage in Bhakthi yOgam .
The prayOgam of "Pari" before "Thyajya" means to abandon them without
fear or fervour .
(5) This means to abandon the feeble effort to engage in an extremely difficult
upAyam of Bhakthi yOgam .
(6) This sixth meaning refers to the mixing up of Bhakthi yOgam with Prapatthi
yOgam . It points to the need for clear understanding that Prapatthi yOgam should
not be admixed with Bhakthi yOgam during UpAya anushtAnam because of doubts
on the inefficacy of Prapatthi to grant Moksha Siddhi as the fruit of such an effort .
(991) (PraNavam) Charama slOkaika saBdha saptha ShaDarTOkthi vichakshaNAya Nama:
(Meaning ) : Salutations to the AchAryan , who was competent in explaining the six
meanings of "yEka " sabdham in charama slOkam ( Maam yEkam SaraNam vraja).
( Commentary ): Charama slOkam instructs : " Maam yEkam SaraNam vraja"
( perform SaraNAgathy only to Me). Maam and yEkam both mean the same .
The question arises as to why the two words meaning the same is used by
the Lord . Therefore one has to provide the special meaning for the word ,
"yEkam " and the purpose of using it after "Maam " . There are 7 meanings for
yEkam in this context :
(1) "Tannai tantha KaRpakam " meaning : The Lord is both UpAyam and UpEyam
( Means and the goal ) . That is why , the word "yEkam " is used .
(2) Iswaran alone is UpAyam and not Jeevan . Jevan is not the PradhAna UpAyam
but it is Iswaran and His anugraham that is the chief upAyam . yEka sabdham
here refers to that tatthvam .
(3) Iswaran alone is the UpAyam and not even Prapatthi , which is just a vyAjam .
BhagavAn's intrinsic KaruNA guNam (Bhagavath Sankalpam ) alone is the UpAyam.
Tath yEkamEva UpAyam . Reference is to the 915th Naamaa .
(4) For the Prapannan , Iswaran alone is UpAyam and other UpAyams like
Bhakthi should not be admixed while performing Prapatthi . "aaRenakku ninn
paadhamE saraNAhat-tanthozhinthAi " says AzhwAr in this context .He stands in
the place of difficult to perform Bhakthi yOgam for us who are asakthAs .
(5) yEka sabdham here refers to the nonperformance of other angams along
with Prapatthi angams .For instance Bhakthi yOgam requires the perfromance of
Yaj~nam , dhAnam etc along with Yama-niyama angams .
(6)The Lord alone (yEkam) will give all the desired fruits realized through other
upAyams . Therefore , there is no need for upAyams other than Iswaran .
The combined phalans given by individaul upAyams like Karma , Jn~Ana
and Bhakthi yOgams are given together by the Lord alone and therefore , there is
no need to seek other UpAyams .
(992) (PraNavam) Paratantra svabhAvAthma Vidhyanarhathva bhanjakAya nama:
(Meaning): Salutation to the AchAryan , who rejected the notion that the Jeevan
with the svabhAvam of Paaratantryam is unfit to be commanded to follow
the vidhi (instruction ) to perform SaraNAgathy .
( Commentary) : Some ( Saankya-Saankara ) matams believe that only those
who are Svatantras (independent) can be expected to follow commands like
"SaraNam vraja". According to the Para Matha Vaadhis , If one (Jeevan) is
Paratantran (Slave) to the others , then that Jeevan can not be a Kartthaa .
The answer according to our Matham is that the fact of Jeevan becoming
kartthaa is under the control of the Lord . Even if the jeevan is utterly dependent
on the Lord ( paratantran) , it becomes also a karthaa . Bhagavaan alone gives
it the indepenence (svatantram) to engage in kaimkaryams , while staying as
a Paratantran to the Lord . It is therefore not against the svabhAvam of
the Jeevan to be a kartthaa and to accept the granted SvAtantryam .
The jeevan accepts the independence given by the Lord and engages
in acts commanded by Him . Hence , the Jeevan becomes Paratantran to
the Lord by doing what pleases Him .This state of being is the end limit of
Paaratantryam .
(993) (PraNavam) ParatantrAthma karthruthva savroopa visadhOkthimathE nama:
(Meaning): Salutations to the AchAryan , who could explain lucidly the karthruthva
SvabhAvam of the JeevAthma and of what nature it is .
(Commentary) : Jeevan has Jn~Anam , Icchai and Prayathnam ( aRivu , Aasai and MuyaRcchi
in Tamil ) as the three dharmams .Of these three , Icchai and Prayathnam are manifestations
(avasthA visEshams) of Jn~Anam . Icchai and Prayathnam are not seperate guNams.
Prayathnam is that state of Jn~Anam , which stimulates the Sareeram to engage in
an act and initates karthruthvam . This karthruthvam is valid only for chEthanams and not
for achEthanams .
Some Para Matha Vaadhis believe that the karthruthvam is exclusively for Kaimkaryam
and therefore the performance of UpAyam like SaraNAgathy (Karthruthvam ) is in conflict
with the svaroopam of the Jeevan ( Svaroopa Virudhdam) . This is not correct . Even
the performance of Kaimkaryam is the upAyam for gaining the fruit of Bhagavath Preethi .
Therefore , if UpAya Karthruthvam is Svaroopa Viruddham , then we are driven to
the conclusion that the Kaimkaya Karthruthvam is also is Svaroopa Viruddham .
We would then have to abandon all Kaimkaryams as well .
BhagavAn has given cognitive powers ( aRiyum sakthi) and the power to engage
in activities ( pravrutthi sakthi) as well as Sarireeam and Indhriyams and stays
as DhArakan and stimulator ( ThooNDubhavan) . It is only because of these reasons ,
Jeevan can initate action (prayathnam) . Thus karthruthvam of the Jeevan in a general
sense is under the command of the Lord (Bhagavath adheenam) . In a particualr sense ,
Bhagavan commands the Jeevan to engage in karmAs as guided by poorva janma
karmaas . While karthruthvam has arisen as a result of Bhagavath adheenam ,
SamsAra bhandham continues , when one thinks that they are engaged in karmAs
as Svatantran .
This type of Karthruthvam (Bhagavath adheena Karthruthvam) is present during
the time of performing upAyam . It continues in Moksha dasai , when one enjoys the fruits
of Moksham . During the Moksha dasai , Kaimkarya Karthruthvam is realized through
the muktha jeevan's wish (icchaa) in conformity with Bhagavaan's many wishes .
During the SamsAra dasai , karthruthvam arises from the Jeevan's own poorva karmaas
( admixtures of Sathva-Rajas and Tamas ) as steered by the Lord . The Rajas and
Tamas-driven karmAs will lead to the continuation of SamsAra bhandham and
the Sathvam driven karmAs will become the reasons for Moksham . The Karthruthvam
experienced in Moksha dasai is free from any one of the three guNams .
(994) (PraNavam) SrImath karthru prErakAnumanthru kArayithruthva vidhE nama:
(Meaning): Salutations to that AchAryan , who has clear knowledge about Bhagavaan's
Karthruthvam , PrErakathvam , Anumanthruthvam and Kaarayithruthvam .
(Commentary ): Our Lord is saluted as KarthA , Kaaryithaa , upEkshakan and
anumnatha by the Saasthrams . A superficial look at these doctrines may give
us the impression that they are contradictory to reach other . Swamy Desikan
removes what looks like contradictions thru explanations based on vishaya
vyavasthais.
This SahasranAmam starts with Srimath Sabdham to indicate that the Lord plays
these roles always accompanied by His divine consort , MahA Lakshmi . This is
sampradhAya rahasyam . AdhikaraNa SaarAvaLi and Thaathparya Chandrikai
and other Sri Sookthis of Swamy Desikan elaborate on the above doctorines
(BhagavAn's Karthruthvam et al) . Now for some definitions :
1.Kaarayithaa - - - When the Lord commands one to perform a karma , He becomes
the Kaarayitha . This happens for some jeevans . The name "PrErakan " is the same
as Kaarayithaa.
2. Kartha: This means one who does perform the Karma . Since He engages in
the act of creation and blesses the BhaagavathA's with the Phalans , He is Karthaa.
3. UpEkshakan ( One who ignores) : When a Jeevan starts to engage ina karma ,
the Lord becomes UpEkshakan , if he ignores the initiation of the karma by the jeevan .
He looks away .
4. AnumanthA : If the Lord permits the Jeevan to initiate the Karma , then He is known
as the Anumanthaa .
5. Sahakaari : The Lord is Sahakaari , when He does the major portion of the Karma
with the Jeevan and helps the Jeevan in this manner .
(995) (PraNavam) kriyamANa agha vidhvamsi prapathti prathipAdhakAya Nama:
(Meaning) : Salutations to the AchAryan , who held the view that Prapatthi has
the power to remove paapams acquired even while doing Prapatthi .
(Commentary ) : This naamaa is connected with the "Sarva PaapEpyO " section
of the Charama SlOkam . The paapams of the past , present and future are
included here. One may committ paapams at the time of performance of
Prapatthi knowingly or unknowingly . That kind of paapam can also be
destroyed by Prapatthi .
(996) (PraNavam) BrahmavidhyArambha nashDAslishDa karma svaroopa vidhE nama:
(Meaning) :Salutations to that AchAryan , who had a clear understanding of the Svaroopam
of the KarmAs that were destroyed during the beginning of Brahma VidhyA ( Prapatthi)
as well as those , which do not stick to one after Prapatthi .
(Commentary ): Bhagavaan has assured us : "Sarva PaapEpyO MokshayishyAmi ".
He has said that He will release us from all knids of Sins. All sins & PuNyams
except PrArabdham accumulated before Prapatthi are destroyed at the time of
Prapatthi . PrArabdham is the karmaa , which has already started to yield fruits.
This wont be destroyed by Brahma Vidhyaa ( Prapatthi). One has to experience them .
Those PuNya Paapams acquired after Prapatthi unknowingly and those acquired
under unavoidable circumstances will not stick. Those done deliberately after Prapatthi
can be destroyed only thru Praayascchittham or Bhagavath daNDani of the light sort .
Prapatthi has the unique glory of destroying even PrArabdha Karmams .
(997) (PraNavam) priyA-priyOpa-samkrAntha vidhvath puMyAgha vEdhithrE nama:
(Meaning): Salutations to the AchAryan , who knew that the Prapannan's Paapa-PuNyams
go respectively to the virOdhis (apriyaas) and suhruths (Priyaas) of the Jeevan at the time of
ascent to Sri Vaikuntam via ArchirAdhi maargam .
(998) ( PraNavam) PraapthyantharAya vidhE nama:
( Meaning) : Salutations to that AchAryan , who was immensely knowledgable
about the obstacles to attain Moksha Phalan .
(999) ( PraNavam) SaadhyOpAya rOdhi visEshavidhE nama:
Salutations to that AchAryan , who had insightful knowledge about the VirOdhis
( Paapa visEshams) for SaadhyOpAyam ( UpAya VirOdhis for Bhakthi and Prapatthi
yOgams) .
(1000) ( PraNavam) prathikoolAnubhDhyAdhi hEthu pApasvaroopa vidhE nama:
(Meaning) : Salutations to that AchAryan , who knew intimately about the svaroopams
of the Sins from Prathikoola anubhavam ( transgession of Bhagavath Saashtrams ) and
the ways to overcome them through PrAyascchittha Prapatthi .
(1001) (PraNavam) guNAshtakAvirbhAvOkthi vEdhyArTa parisOdhakAya nama:
(Meaning) : Salutations to that AchAryan , who has looked deeply into the meaning of
the Veda manthram that says the Muktha jeevan released from SamsAric afflictions
exhibits once again its intrinsic , Eight guNams ( Beyond the power of Karmaas ,
agelessness , deathlessness , freedom from sorrows , freedom from hunger , freedom
from thirst , possession of auspicious attributes and ability to fulfill the desired wishes ).
Under the influence of KarmAs , these eight guNmas were hidden in SamsAris (Bhaddha
Jeevans). These 8 guNams ( aphatha paapmathvam ) become patent once the state of
Mukthi is attained . They come to the fore on their own (aavirbhAvam) , when the karmic
obstacles are removed .
(1002) (PraNavam) KaivAlyAkhya pumarTasvaroopa nithyathva BhAdhakAya nama:
(Meaning): Salutations to that AchAryan , who refuted the view that the Svaroopam
(Intrinsic nature ) of the PurushArTam known as Kaivalyam is eternal (nithyam).
(Commentary ): Kaivalyam is the enjoyment of its svaroopam by the Jeevan
and being immersed in that state of aanandham . It is thus devoid of Bhagavath
anubhavam . ParipoorNa Bhagavath anubhavam is the end destiny of Moksham.
Kaivalyam is bereft of that ParipoorNa BrhmAnandham . Even if the 8 guNams like
apahatha Paapmathvam are enjoyed by the Jeevan , there are still residual karmAs ,
which stand in the way of gaining ParipoorNa BrahmAnandham and result in
the jeevan being limited to Kaivalya aanandham alone . Bhagavath anubhavam is
everlasting (Nithyam) . Kaivalyam is not nithyam . After it is exhausted , one may
revert and end up in Vishaya bhOgams (Svarga Vaasam) . Some may practise mOkshOpAyam
and and gain ParipoorNa BrahmAnubhavam and Nithya Kaimkarya siddhi. That is
why AchAryAs and AzhwArs have looked down on the anithya Kaivalya "Moksham ".
It is only niravadhi Sukham ( limited in duration: aLavil inbham as oposed to aLavillaa
Inbham of Moksham ). Kaivalyam in the final analysis is inferior to Bhagavath anubhavam
and is not nithyam . Sri BhAshyam instructs us that those who perfrom aathmOpAsanam
for Kaivalya siddhi do not travel by ArchirAdhi Maargam to Join the Nithya Sooris in
SrI Vaikuntam . Kaivalyam is nither nithyam nor Moksham and hence is not desirable
as an ultimate goal .
(1003) (PraNavam) MaasuchassaBdha nirNunna sOkaanEka vidhathva vidhE nama:
(Meaning): Salutations to that SrEshta AchAryan , who was fully familar with
the many sorrows that would be banished by the Lord through His assuramce
"Maa Sucha: " (Grieve not).
(Commentary ) : Jeevan has many sorrows , doubts and fears . Lord instructs it
about the UpAyam of Prapatthi in the first half of His Charama slOkam and
the Phalan of Prapatthi in the second half .Finally , the Lord consoles the Jeevan
and asks it not to grieve after performing Prapatthi . Since all Sokams are removed
through the performance of Prapatthi , GithAchAryan assures the Jeevan that
there is no reason for Sokam anymore and therefore it should not grieve .
A partial list of these sorrows that the Lord assures freedom from for the jeevans are :
(1) We are unfit for practising Prapatthi ( anadhikAri) and developing sorrow over that .
BHagavAn assures the Jeevans that Prapatthi unlike Bhakthi yogam can be practised
by one and all .
(2) Bhakthi Yogam is hard to practise for gaining MOksham . It takes too long to yield
the MOksha Phalan . Such thoughts generate sorrow and despair. Bhagavaan says
to that jeevan: " Practise easy to perform Prapatthi yOgam ; it can be done in a trice
and will yield phalan in the time you desire .
(3) Sorow and fear over the though that arises from doubts about the Lord (SiddhOpAyan)
accepting the Prapatthi and granting the Moksha Phalan : Lord assures the Prapanna Jevan
that He never lets anyone who performed Prapatthi down based on His Achyutha Tatthvam .
He is aasritha sulabhan .He considers that he gains the Phalan from His act of protection
that the jeevan sought . He has untrammeled independence and can not be stopped once
He has promised to protect the Jeevan .
(4) Sorrows and fear that there might be blemishes in anushtAnams after Prapatthi
that may interfere with the Phalan . Lord assures the Jevan not to sorrow over that
because the nithya karmAnushtAnams done after Prapatthi are not angams of Prapatthi
unlike BHakthi Yogam .
(5) Paapams arising after Prapatthi from wilfully accumulated sins: Lord assures
the Jeevan not to grieve over this .Proper Praayascchitthams including PrAyascchittha
Prapatthi will eliminate those kinds of paapAms . He never abandons the Prapannan .
He gives occasionally light punishments during the post-Prapatthi period and cleanses
them of these Paapams .
(6) Aartha Prapannan , who wishes to have Moksham without delay and sorrows over
continued existence on this earth instead of enjoying ParipoorNa BrahmAnandham
and nithya Kaimkaryam in Srivaikuntam : Lord assures that sorrowing Jeevan not to
grieve and grants that Jeevan immediate Moksham .
(7) The Jeevan may worry over rebirths due to lapses in Prapatthi . Lord assures this Jeevan
that Dhruptha Prapatthi made with the specific request for MOksham ( freedom from cycles of
births and deaths ) at the end of this life is firm and PrArabdha Karma VisEshams will not
interfere with that goal of non return to this universe ever .
(8) Some Jeevan may sorrow over ending up with Kaivalyam and other lower levels
of Moksham .BhagavAn assures this jeevan that Prapatthi done without seeking any other
Phalan will result only in ParipoorNa BrahmAnandha , Nithya Kaimkarya PrApthi
Moksham alone .
BhagavAn assures the Prapanna Jeevan : "Na thyajEyam Kadhanjana " ( I will never
abandon You ) . Only Bhaagavatha apachAram and anya dEvathA worship will interfere
with Prapatthi phalan . Thus Bhagavaan assures the Jeevan through every manner that
He will remove all sorrows of the Prapanna Jeevan and for it not to grieve (Maa Sucha: ).
Here ends the NaamAs relating to Charama SlOkAdhikAram .
Next , adiyEn will summarize the highlights of Charama SlOkAdhikAram
and then cover the remaining 5 NaamAs related to the remaining three
chapters of SrImath Rahasya Thraya Saaram ( AchArya KruthyAdhikAram ,
Sishya KruthyAdhuikAram and NigamanAdhikAram ) .
SrI :
Today , we will conclude the study of the last five Sahasra NaamAs relating to
SrImath Rahasya Thraya Saaram . With this posting , we have covered all
the 216 Sahasra NaamAs ( 793-1008) associated with SrImath Rahasya Thraya
Saaram . After this posting , we will revert to covering of the the Sahasra Naamams
realting to Tatthva Muktha KalApam , SarvArTa Siddhi, Satha DhUshaNi ,
ChillaRai Rahasyams and with Swamy Desikan's anugraham complete the total
coverage of all the 1008 NaamAs blessed to us by Thirukkudanthai Desikan .
(1004) (PraNavam) AchArya kruthyavidhE nama:
(Meaning) : Salutations to that AchAryan , who was fully conversant with
the duties of an AchAryan towards His sishyAs .
(Commentary ): Now begins the Fourth part of SrImath Rahasya Thraya Saaram:
SampradhAya Prakriyaa BhAgam .The highlights of this first naamam of the fourth
part are: (1) The SadAchArya will practise first what they have learnt through their AchAryAs (2) Next , they will test the sishyAs regarding their fitness for recieving UpadEsams in number of ways before they instruct them ; they will not initiate unfirt people and accept themas SishyAs .(3) They will protect the wealth of Jn~Anam
recieved from their AchAryAs with great zealousness (4) For the benefit of those ,
who may not have VisEsha Jn~Anam , they will bless that group of sishyAs with abbreviated upadEsams on Tatthva-Hitha -PurushArTams. They will follow
the niyamanam of BhagavAn that qualified sishyAs alone should recieve
the saasthra-based upadEsams and not the unfit ones .This way , they protect
not only the sishya Vargam but protect themselves as well .
(1005) ( PraNavam) Sishya-kruthya vEdhana dhIkshithAya nama:
( Meaning ) : Salutations to the AchAryan , who knew very well the duties
of the Sishyan ( This is the subject matter of SishyakruthyAdhi adhikAram) .
(Commentary): The duties of the sishyan , who has recieved upadEsam are :
(1) He/she should not engage in viparItha anushtAnam , which will result in
the nullification of AchArya UpadEsam ; Jn~Anam alone is not enough
(2) Must have VairAgyam and humility ; otherwise all upadEsams are useless.
(3) Must not perform upadEsams for others for money ; it is equivalent to
a woman selling her body to a stranger for money . (4) Must protect the UpadEsams
from indifferent crowd and unfit ones . The Vidhyai has to be zealously
protected from the hands of unqualified (5) Must have unfailing gratefulness to
the AchAryan , who opened the spirtual eyes .Must lay at the feet of AchAryan
all that one owns : sariram , soul and wealth. The Bhakthi for the AchAryan must be
at the same par as that for Bhagavaan Himself . (6) Must always remember the MahOpakAram rendered by the AchAryan . (7) When performing upadEsam to others ,
one must follow the rigors of the sampradhAyam and seek to glorify one's AchAryan .
(1006) ( PraNavam) Yatheendhra-maahaanasika sampradhAya
sudhApradhAya nama:
(Meaning): Salutations to that AchAryan , who distributed the nectar of
ThirumadaipaLLi AacchAn born out of Bhagavath RaamAnuja's UpadEsams .
( Commentary) : Thiru MaDaipaLLi AcchAn is KidAmbi AcchAn (Sri PraNathArthiharar) ,
was in charge of the kitchen for AchArya RaamAnujA . He also performed antharanga
Kaimkaryam for YathirAjar and recieved the special anugraham of YathirAjar.
With his proximity to YathirAjar , Thiru MadapaLLi AacchAn ws able to grasp and retain
the precise views of AchArya RaamAnujA and through his puthra-PouthrAs (Sons and
grandsons ) was able to propagate in tact the sampradhAyic upadEsams of Bhagavath
RaamAnujA . Swamy Desikan was the sishyar of the KoLLU pEran of KidAmbi AacchAn ( KidAmbi ApuLLAr ) . Hence Swamy Desikan pays tribute here to His AchArya
Paramparai ( " MaDaippaLLI vantha MaNam YengaL VaarthayuL manniyathE "
is the tribute of Swamy Desikan elsewhere ).
(1007) (PraNavam ) VirOdha parihAra SrIsArasAra akshiyugmadhAya nama:
(Meaning): Salutations to that AchAryan , who blessed us with the two eyes of
VirOdha ParihAram and Saara Saaram after completing the magnum opus of
Srimath Rahasya Thraya Saaram (Reference : Naamaas 70 and 758) .
( They were created as SamAdhAnams to answer any protests about items
discussed in Srimath Rahasya Thraya Saaram ).
(1008) (PraNavam) Soumya Kaarthika raakaa SriparyangaarOhaNa
priyAya nama:
( Meaning) : Salutations to that AchAryan , who ascended the divine bed of
Sriman NaarAyaNan at Sri Vaikuntam on a Soumya Samvathsara Kaarthikaa
PourNami day . ( The Divine bed of AdhisEsha has SrI Devia as well as Her Lord
and hence , it is saluted as "SrI Paryangam " here . This auspicious Sri Paryangam
is the bed of the Divine Couple , who are our UpAyam and UpEyam ) .
( Commentary ) : Swamy Desikan lived for more than 100 years on this earth
and nourished Bhagavath RaamAnuja Darsanam and protected it from attacks
by Paramatha Vaadhins and suggested parihArams for internal confusions among
the Sri VaishNavAs . After fulfilling the goals of His avathAram , Swamy Desikan
decided to ascend to Sri Vaikuntam . He was born on a SravaNa nakshathram
day ( Mudhal AzhwAr Thirunakshathram) and ascended to Parama Padham on
the Thirunakshathram of the Last AzhwAr (Thirumangai). Hence , Swamy Desikan is
considered as the integrated avathAram of all the twelve AzhwArs.
The Sahasra Naamam for Swamy Desikan is over now .There are a few slOkams
that serve as Phala Sruthi and Phala sruthi section starts :
athrArcchayA Jagath Sarvam pAlayan jayathi hyasou
(Meaning): Thus shines Swamy Desikan now as ArchAvathAra Moorthy and protects all
and will protect the worlds for tens and tens of of thousands of years .
idham GurOr-dhivya sahasranAma sthOthram mahArTam sarasArTaBhOdham
paDanthy yE SameehithArTasiddhim labanthE athra parathra chApi
(Meaning): This divine Sahasra Naama SthOthram of Swamy Desikan has deep
and esoteric meanings about our SiddhAntham . It blesses us with the most enjoyable
meanings that please the heart . Those who recite it will be blessed with all what they
desire in this and the other world.
phalAn-apEshA api GurO: prasAdhAth siddhim samApnOthyanupanga siddhAm
SramaapanOdhanAya kruthAvagaaham GangA pavithree kuruthE hi janthum
(Meaning) : Even those , who do not seek any phalan gains aanushankika (unsought)
phala siddhi from reciting this Sahasra Naamam due to Swamy Desikan's grace. It is the same as River GangA removes all the sins of a person taking bath in Her waters even if that person was only taking a bath for relief from his bodily aches and pains .
GopAladhAsasya gurUthtamAgri bhakthi sravanthi hrudhayABja kOsAth
nirgathya tannAma SahasraroopA taddhAyina: sarvajanAm punAthi
(Meaning) : The flood of Bhakthi for AchAryOtthaman , Swamy Desikan flowing from
the heart bud of GopAla Daasan ( Thirukkudanthai Desikan ) has taken the form of
this "Sahasra Naamam " and sanctifies every one , who reflect on them .
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan Oppiliappan Koil VaradAchAri Sadagopan
Sri MalOla PaadhukA Sevaka Sri VaNN NaarAyaNa Yatheendhra
MahA DesikAya Nama: