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Oppiliappan List Archive: Message 00047 Feb 2005

 
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SrI:

Dear BhakthAs of Swamy Desikan :

(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) .

Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
http://www.sadagopan.org
http://www.malolan.org

Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri NaarayaNa Yatindra Mahadesikaya Nama:



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