You are here: SriPedia - Oppiliappan - Archives - Aug 2005

Oppiliappan List Archive: Message 00168 Aug 2005

 
Aug 2005 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


SrI:
 
Dear Swamy Desika BhakthAs :
 
We will study Swamy Desika Sahasra Naamams from 512- 523 today :
 
512. Chathu: slOki bhAshya sooktha LakshmIsathvOppatthikAya nama:
 
(Meaning) : Salutations to the Acharyan , who established that sakala Iswaryams
are attributes of  MahA Lakshmi in his Chathu: SlOki gadhya BhAshyam .
 
Swamy AlavanthAr's ChathusslOki celebrates the unique glory
of Periya PirAtti . There are four slOkams here. Each one is said to be
the essence of one of the Four Vedams . Swamy Desikan has written
an excellent commentary for this Sri Sookthi to bring out the special sTAnam
of MahA Lakshmi in our darsanam . Swamy Desikan's commentary on Chathu:
SlOki is one of his Rahasya Rakshais .
 
She is Sarva bhUthEswari according to Vedam . She commands every thing in that
role. Swamy Alavanthar points out that she has limitless, superior Iswaryam and
KalyANa guNams . KurEsar , ParAsara Bhattar recognize this through their
SthOthrams (SrI Sthavam and SrI GuNa Ratna KOsam). With a single voice
( Yeka KaNdyam) , they aver that she is Seshi for Ubhaya VibhUthi , Sarva
LokEswari and Niyanthru (commander) . Swamy Desikan establishes
these doctrines in detail in his BhAshyam with pramANams from Vedam ,
IthihAsam and PurANams.  
 
Swamy DEsikan's  arguments are five fold :
 
1) The husband and Wife have equal rights over their property
according to dharma Saasthrams . Therefore , when Lord is the Master
(SEshi) for the Leela and Nithya VibhUthis ( Ubhaya VibhUthis) ,
then PirAtti is also SEshi for them . There is thus yEka SEshithvam .
 
2) There is nothing wrong in one being a SEshan for both the Lord and PirAtti.
The situation  is like offering Havis to MithrA-VaruNan together.
 
3) PramANams declare that the Jeevan is DhAsa BhUthan for both
PerumAL and PirAtti , when they provide the meaning for PraNavam.
 
4) In his Gadhya VyAkhyAnam , SrI Sudarsana Soori states that
the divine couple have  yEka SEshithvam over the two VibhUthis .
 
5) PirAtti is SarvalOka niyanthA (Commander ) and yet She follows
SEshathvam  for the Lord as His pathni as His DhAsa BhUthai .
 
513. LakshmIvishaya-dhurvAdhi viruddhOkthi-nivArakAYa nama:
 
(Meaning): Salutations to the AchAryan , who brought to naught
the ill-concieved arguments and views of dhurvAdhis ( ill wishers)
about the glories of MahA Lakshmi .
 
In the first slOkam of Chathu: SlOki , Swamy   AlavanthAr states
that PirAtti is the dhivya Mahishee of BhagavAn and all the ChEthams
and achEthanams of Her Lord's universe are SEsham to Her ( with
the exception of Her Lord). Many advance strange arguments about
the power and role of PirAtti. Some say that there is no one unique or
seperate , who is called Sri . Some say that She is a superior JeevAthmA
dear to BhagavAn. Some take the absurd view that BhagavAn Himself
incarnates as PirAtti . There are thus matha bhEdhams on PirAtti. All of
these views fail to recognize that PirAtti is Pathni according to Veda
PramAnams .Swamy Desikan severely criticizes these errant views
and establishes the unsoundness of such views . The people who
do not recognize Her as aSaraNya Saranyai and as UpAyam as well as
upEyam for us are described by Swamy Desikan in his Chathu: SlOki
BhAshyam as DhurvAdhis . He elucidates the PramANa Vaakyams
that are erroneously intrepreted by these dhurvAdhis .
 
514. sthOthra-bhAshyakruthi-vyaktha YaamunAchArya MaanasAya nama:
 
(Meaning): Salutations to the AchAryan , who made clear to everyone
the views of Swamy AlavanthAr through his own  commentary
on former's SrI Sookthi of SthOthra Rathnam { Swamy Desikan illumined
the upadEsams of Swamy AlavanthAr thru his bhAshyam . He states that
his BhAshyam adhered strictly to the deep meanings recorded by Swamy
AlavanthAr in his SthOthra Rathnam } .
 
515. svArTAnyOktha sthOthra sarva-purushArTathva sAdhakAya nama:
 
(Meaning): Salutations to that AchAryan , who held the view that
SthOthra Rathnam was created by Swamy AlavanthAr for his
own sake and not as upadEsam for others . It is a true SvAnubhavam .
 
516. Guru tadhguru sampAthakAla prAchArya dhAsyakruthE nama:
 
(Meaning): Salutations to Swamy Desikan , who intrepreted the salutaions of
Swamy Alavanthar to his PrAchAryan ( AchAryan's AchAryan ) instead of
his Acharyan in the first three slOkams of SthOthra Rathnam .
 
Swamy AlavanthAr offers his namaskaraNams to Swamy Naatha Muni
instead of His own AchAryan , MaNakkAl Nampi ; latter was the sishyar of
Swamy Naatha Muni . Saasthrams point out that when one's AchAryan and
PrAchAryan are together , the sishyan will be instructed by his own AchAryan
to offer his namaskaraNams to the PrAchAryan . In his SampradhAya Parisuddhi ,
Swamy Desikan gives three reasons in support of Swamy AlavanthAr's
namaskaraNam to his PrAchAryan instead of AchAryan .
 
517. VaikhAsAgamAdhi- yukthanathibhEdha vichArakAya nama:
 
(Meaning) : Salutations to the AchAryan , who elaborated on
the many kinds of PraNAmams and their differences .
 
Swamy AlavanthAr states in one of his SthOthra Rathna slOkams
(MaathA PithA---) that he offers his PraNAmams to Swamy NammAzhwAr
with his head ( MUrdhnA ) in addiiton to offering PraNAmams with
his mind (manas) and speech (Vaak) . Both VaikhAnasa and PaancharAthra
aagamams refer to many kinds of PraNAmams . Swamy Desikan elaborates
on these SEVEN kinds PraNAmams :
 
Pancha anga PraNAmam ( 2 feet , 2 knees and the head touching ground) ,
Shadanga PraNAmam ( PraNAmam with six angams that include head ,
forehead and stomach) , DhaNDa PramAnam ( Like a log fallen on ground with
anjali hastham and with both hands and legs together ) , AshtAnga PraNAmam
( Manas , Buddhi and abhimAnam are added to five other limbs like hands , legs
and head on ground ). Masthishaka PraNAmam ( PraNAmam with folded hands
above head) , SampuDa PraNAmam ( PraNamam with folded hands above
one's heart ) , PrahvAnga PraNAmam ( PraNAmam done with bent body) .    
 
518.  VakuLAbharaNAchAryabhAva anEkavirOdhagnE nama:
 
(Meaning) : Salutations to that AchAryan , who banished all doubts
of contenders , who did not accept Swamy NammAzhwAr as an AchAryan.
 
In SthOthra Rathnam , Swamy AlawanthAr selects Swamy NammAzhwAr
for specific salutation for His upakAram in blessing us with dhivya prabhandhams .
Swamy NammAzhwAr is revered as the fourth in the hierarchy of our AchAryas
after Sriman Narayana , MahA Lkashmi and VishvaksEnar . Swamy Naatha Muni
is considered as Swamy NammAzhwar's disciple although they were seperated by
considerable swath of time . Therefore Swamy AlavanthAr pays special attention
to the salutaton of Swamy NammAzhwAr in his SthOthra Rathnam . In his bhAshyam
on SthOthra Rathnam , Swamy Desikan defeats the opponents' views and
establishes the soundness of revering Swamy NammAzhwAr holding an
eminent position in our Guru Parampara . 
 
519.adhyAkshAgama  sathsookthi nirNeetha JagadheeswarAya nama:
 
(Meaning): Salutations to the AchAryan , who used direct Vedic passages
( Prathyksha Veda BhAgams) and the sadupadEsams of auspicious ones
that Sriman Narayanan alone is the Supreme Lord of the Universe .
 
In Swamy AlavanthAr's SthOthra Rathnam ( 11th and 12th slOkams) ,
Swamy AlavanthAr instructs us that Sriman Narayanan is indeed the Lord of
the Universe and all the dEvAs and humans are sEshars to Him , the Sarva sEshi.
Swamy Desikan in his extensive commentary on these slOkams  provides
detailed support for this doctrine with the use of many pramANams . 
 
520. NaarAyaNAdhyananyArTa samj~nAsthEtara  dhaivathAya nama:
 
(Meaning): Salutations to that AchAryan who studied in depth
the NaarAyaNa Padham to establish that padham can only refer to
Bhagavaan  and that other dEvathais can never be considered as
Para Brahmam ( Supreme Being ) in his SthOthra Ratna bhAshyam .
Swamy  Desikan adduced that even common padhams like Sath ,
AathmA , Sivan used by the Vedams and Upanishads only imply
NaarAyaNan . 
 
The reference here is to Swamy Desikan's brilliant  commentary on
NaarAyaNa sabdham in the 12th slOkam of  Swamy AlavanthAr's
SthOthra Rathna BhAshyam .
 
521. PaaramyasoochakAnEka ananyaTAsiddhalingadhrusE nama:
 
( Meaning): Salutations to the AchAryan , who elaborated through
his BhAshyam that the Lord's superiority as the Para Brahmam is not
matched by any other gods in any form or for any reason .
 
In his commentary on the 11th slOkam of SthOthra Ratnam (SR) ,
Swamy Desikan established the Parathvam of Sriman NarayaNan using
Veda , PurANa PramANams . In the commentary on the 12th slOkam of SR ,
Swamy Desikan used the BhagavannAmAs of PuNDareekAkshan and
PurushOtthaman to establish that Sriman NarAyaNan is the Para Devathai .
In the subsequent commentaries of the 13th and the 14th SlOkams ,
Swamy Desikan advances here additional reasons for the Lord's Parathvam .   
This Swamy Desika Sahasra Naamam is linked to those SR bhAshyam passages .
 
522. vakthru-satthvAdhyanuguNa sAtthvvikAdhi purANa vidhE nama:
 
(Meaning): Salutations to that AchAryan , who was aware of the truism
that Saathvika PurANams arose from the particular narrator known for his
Satthva GuNams (e-g: ParAsara Rishi for VishNu PurANam) That AchAryan
(Swamy Desikan) went on to prove further that the Saathvika PurANams
end up with proving VishNu Paaramyam as the Supreme Tatthvam .
 
Swamy Desikan describes on the four categories of PurANams ( Saathvika ,
Raajasa , Taamasa and SankeerNa PurANams) along the lines of Manu ,
and Koorma PurANams . His intention in such a description is to point out
that Saathvika PurANams like VishNu and VarAha PuraNams alone can
give noble Jn~Anam about VishNu MahAthmyam ; Taamasa and Raajasa
PurANams narrated by those known for Taamasic and Raajasic guNams
can only create Vipareetha Jn~Anam , which interfere with clear comprehension
of True Jn~Anam about Tatthva Thrayam .  
 
523. sAthveekAdhi pravachana sAtthveekathva prasAdhaKAya nama:
 
(Meaning): Salutations to Swamy Desikan , who held the view that
the passages dealing with the classifications of the PurANams in to
the four categories in Koorma and Maathsya PurAnams are Saathvik
( Pure, illuminating ) in nature .
 
This type of effort at classification will not lead to incorrect or
Vipareetha Jn~Anam . Some may wonder whether such an effort in
classification is misleading . Swamy Desikan points out that
one needs to know about such classifications since Bhagavaan
Himself talks about  such divisions among GuNAs in His sacred
Bhagavath Githai (GuNa VibhAgams). They are not expressions of
aagraham (aggressiveness) . They tell the truth . After learning about
the four divisions (Including SankeerNa PurNam) , one can understand
the erroneous nature of material in Taamasa PurANams . Hence ,
the intent of the effort at classification is recognized as Saathveekam .  
 
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan KOil VaradAchAri Sadagopan
 
( P.S) : Please do not forget your support for the ongoing Kaimkaryam
to complete the construction of the MahA Mantapam on Oushadha Giri
for  the SeVArthees of Lord HayagrIvan . A samarpaNam of $75 would
permit coverage of 10 Square feet of the Mantapam and the Pathway
around the Mantapam . A contribution of Rs.50,000 will have your family
name inscribed in the special Marble slab  .Please refer to the following
web site for details :
 
http://www.srikainkarya.org
 
Guru sambhandha ghaDakO Guru viswAsa vardhana:
GurupAsana SandhAthaa       Guru PrEma pravardhana:
 
--- Sri HayagrIva Sahasra Naamam : 129
 
NamO Sri Yoga  HayagrIvAya !      


YAHOO! GROUPS LINKS





[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
oppiliappan-subscribe@yahoogroups.com
To subscribe to the list