SrI:
Dear BhakthAs of Lord RanganAtha:
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 .
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:
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