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
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:
Guru sambhandha ghaDakO
Guru viswAsa vardhana:
GurupAsana
SandhAthaa Guru PrEma
pravardhana:
--- Sri HayagrIva Sahasra
Naamam : 129
NamO Sri Yoga
HayagrIvAya !
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