SrI:
Dear Swamy Desika BhakthAs
:
Let us start the study of 11 more
Sahasra NaamAs of Swamy Desikan today
to complete the NaamAs
relating to the rest of the ChillaRai Rahasyams .
759) ParAnkusAdhi
nirvyAja-rakshaNOkthi virOdhagnE nama:
Salutations to Swamy Desikan , who removed
the controversey
about Swamy NammAzhwAr's pasuram passages
stating that
Bhagavan grants protection without any
reason ( nirvyAjam)
to every one out of His abundant compassion
.
EmperumAn is Svatantran . He can do what he
wishes according to
His sankalpam . Similarly , He is filled
with inherent mercy ( KaaruNyam) .
Inspite of these , He does not protect one
and all without any cause .
He grants Moksham through the small act of
Prapatthi , which is accomplished
in a trice . This is the Lord's
disposition and all the
Saasthrams agree on this .
If He grants Moksham
without prapatthi in an
independent manner to some ,
then He is exposed to
the accusation
that he has
PakshapAdha dhOsham
( Partiality and
arbitrariness) . If He does not
grant moksham to others ,
he will be considered
to be devoid of Mercy . All the
Saashtrams dealing with
Prapatthi will then
become
meaningless.
In this context comes a question
arising from Swamy NammAzhwAr's
statement : "veRithE aruL seyvAr" . The
literal meaning is that the Lord
grants Moksham even if one does not do anything to deserve it . This
leads to
the conclusion
that there is no need for
Prapatthi anushtAnam . This
will be inconsistent with SaasthrArTams .
There is another Paasuram
passage of Swamy NammAzhwAr that says: "
Ohr yeNNthAnum anRiyE
vanthu iyalamARu " ( I did not think about
phalan even a bit and yet BhagavAn
granted the Phalans ). It also implies
that the express act of Prapatthi is not needed .
Swamy resolves all these apparent
contradictions and establishes that
the extended Paasuram passage of Swamy
NammAzhwAr is : " veRithE
aruL seybhavar SEYVAARKATKKU " . BhagavAn
has the rakshaNa
sankalpam to bless a select few ; for those , who does "veRithE aruL
seyvAr" . He becomes SiddhOpayan to those ,
who have performed (SEYTHAVAR)
Prapathti or Bhakthi yOgam and to them , He
grants Moksham without
any other upAyam and becomes the
SiddhOpAyan . Therefore , one
should not intrepret the AzhwAr Paasuram
passage as saying that
no prapatthi is needed.Prapatthi is not the
reason for Moksham
but is only a vyAjam . Now , there is
no virOdham with Saasthrams
that establish Prapatthi as one of the two
UpAyams for Moksham .
760) Rahasya
Tatthvathrithaya chulakAsvAdhithAsrithAya nama:
Salutations to the AchAryan , who blessed
his sishyAs with rasAnubhavam
through the creation of the two ChillaRai
Rahasyams of Tatthva Thraya
ChuLakam amd Rahasya Thraya ChuLakam
.
ChuLakam means the area of the folded inner
palm . When the DevAs
recieved the chuLakam of amrutham from the Lord , they became
deathless.
Similarly , Swamy Desikan churned the ocean
of Tatthvams and
the three rahasyams to produce the nectar
, the Chulakam
measurement
of which , when consumed granted amarathvam
( Moksham )
to chEtanams . ChEtanams enjoyed these
chuLakams with great
rasanai ( Connoseurship)
.
761) abhaya-pradhAna saara
spashta RaamAyaNAntharAya nama:
Salutations to that AchAryan ,
who made the inner meanings of
Srimath RaamAyaNam crystal clear
.
The rahaya grantham of Abhaya PradhAna
Saaram establishes
that it is the SaraNAgathy Vedam discovered
by Sage VaalmIki .
It has ten chapters on SaraNAgathy starting
with VibhIshaNa
SaraNAgathy . Swamy Desikan provided
extensive commentariy
on Srimath RaamAyaNa slOkams to elaborate
on SaraNAgathy
Tatthvam .
762) Srisa apachAra rasika
VaishNav AnaadharOkthimathE nama:
Salutations to the AchAryan , who
instructed us to stay away from
those VaishNavaas , who committ apachAram
to BhagavAn . Even if
that VaishNavan is a Bhagavath bhakthan ,
when he committs apachAram
to the Lord and His adiyArs (BhAgavathAs) ,
ParamaikAnthis will
stay away from that kind of offender
.
763) Srisa apachAra
bhakthAnaadhara kshAmaNa kaalavidhE nama:
Salutations to Swamy Desikan , who knew
about the time to seek
the pardon of the one who had committed
apachArams to the Lord and
later corrected himself from such trepasses
.
Swamy Desikan instructed us that ViashNavAs
committing apachArams
to the Lord should be abandoned during
the aparAdha dasai ( Duration of
committing such offenses). Once they regret
and do PrAyascchittham , then
the ParamikAnthi will seek their pardon for
ignoring them .
764) nyAsApEkshitha sarvArTa
vyanjakaadhima kAvya vidhE nama:
Salutations to the AchAryan , who
established that the Utthama
Kaavyam of SrImath RaamAyaNam reveals all
the meanings needed
for comprehending and performing Prapatthi
.
Swamy Desikan used examples like VibhIshaNa
SaraNAgathy ,
ThrijaDai SaraNAgathy of RaamAyaNam et al
to reveal that Sriman
NaarAyaNan is the Supreme Being , SaraNAgatha rakshaNam is
a dharmam , the limbs (angams) of SaraNAgathy , ananyOpAyathvam
( not seeking anyone except the Lord as the Rakshakan) . These are
all the meanings of SaraNAgathy found in
Srimath RaamAyaNam .
765) SrimathkrupA
PariNatha sOpAna padhavee priyAya nama:
Salutations to the AchAryan , who revealed
to us the nine steps
leading to Moksham through his chillaRai
rahasyam of Parama
Padha sOpAnam .
These nine steps are : (1) VivEkam (clear
Jn~Anam)
(2) NirvEdham ( Sorrow over one's state in
SamsAram)
(3) Virakthi ( Detatchment from all phalans
except Moksham)
(4) Bheethi ( fear over the Phalans arising
from one's karmas)
(5)PrasAdhanam ( Gaining the Lord's grace
and seeking Him as AasrayaNam )
(6) UthkramaNam ( The exit of the Muktha
Jeevan from the body)
(7) ArchirAdhi Maargam ( Travel by the path
of light to Vaikuntam)
(8) Dhivya dEsa PrApthi ( crossing the
river VirajA , arriving at
Parama Padham and
worshipping the Lord there )
(9) PrApthi( Enjoyment of ParipoorNa
BrahmAnandham there ).
766) archirAdhi mahAmArga
virOdha Samana priyAya nama:
Salutations to the AchAryan , who
reconciled the different
statements by PramANams about the way
stations of the path
of light (archirAdhi mArgam). Swamy Desikan
provided parihArams
to these virOdhams and established
correctly the progressive
way stations as the Muktha Jeevan travels
via the path of light
to Sri Vaikuntam
.
767) MadhavAthmaja bhUpArTa
tatthvasandhEsa kArakAya nama:
Salutations to the merciful AchAryan , who
created the chillaRai
rahasyam of Tatthva SandhEsam for the
pleasure of the son of
king Maadhavan ( Sarvaj~na Singappan of
Venkata Giri kingdom ,
who was Swamy Desikan's dear sishyan). The
Svaroopam and
the SvabhAvam of the three Tatthvams (
ChEtanam , achEtanam
and Iswaran ) are explained in this
rahasyam by Swamy Desikan .
768) rahasya sandhEsa
kruthipreetha Maadhav-puthrakAya nama :
Salutations to the AchAryan , who was
pleased to create the additional
chillaRai rahasyam of "Rahasya SandhEsam "
at the request of
his sishyan , Singappan , the
son of king Madhavan.
Here , Swamy gives the essence of the three
rahasyams and
ends the Sri Sookthi with an instruction to
reflect on the MahA
Vaakyam of " Aham aathmA
".
769) rahasya sandhEsa
vivaraNAkhya kruthithOshakAya nama:
Salutations to that AchAryan , who
created a commentary for the selected
passages of the
chillaRai rahasyam of "Rahasya SandhEsam
".
with these 49 nAmAs ( 721-769) , all the
ChillaRai Rahasyams are
covered now . adiyEn will here after focus
on 188 Desika Sahasra
NaamAs dealing with (1) Sri Gadhya Thraya
BhAshyam (2) Chathu
SlOki BhAshyam (3) SthOthra Rathna BhAshyam
and (4) Sri PaancharAthra
RakshA .
Swamy Desikan ThiruvadigaLE
SaraNam ,
Daasan , Oppiliappan KOil
VaradAchAri Sadagopan
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