ChithrabhAnu , Simha Maasam , KrishNa Paksha Navami, Mrugaseersham , KaNNan URiyadi day (AavaNi 16) shrIH shrImate vakuLabhUShaNa mahAdeshikAya namaH shrImate rAmAnujAya namaH shrImate nigamAnta mahAdeshiKAya namaH shrImad GopAlArya mahAdeshikaiH anugRihItam shrI deshika divya sahasranAma stotram shrImannigamAnta mahA deshika - divyasahasranAmAvaLiH(33-40) *********************************************************** (33)(PraNavam) DhvayachinthA-parAyaNAya nama: Salutations to that AchArya Saarvabhouman who was immersed in reciting dhvayam and reflecting on the meaning of this srEshta manthram. AchArya RaamAnujA has commanded us to recite dhvayam and reflect on its profound meaning in SaraNAgathi Gadhyam. He has revealed that anusandhAnam is the upAyam for being blessed with the eternal sukham of Moksham.This most sacred dhvayam is known as PoorvAchArya Manthram ( One blessed by PoorvAchAryALs).It is based on Sruthi vaakyams. At the beginning of the chapter of SrImad Rahasya Thraya Saaram, Swamy Desikan has instructed us on the power of dhvayam: prathyUshathAm bhajathi samsruthi kaalarAthrE: PadhmAsahAya SaraNAgathy manthra yEsha: ( This is the manthram for performing SaraNAgathy at the feet of SrIman NaarAyaNan. It stands as the dawn for the dark night of SamsAram ). At the end of the chapter on Dhvya manthram , Swamy Desikan stresses the uniqueness of Dhvyam: na mukthE: soukhyam , na dhvaya-vachanatha:kshEmakaraNam ( There is nothing that exceeds the sukhanubhavam of Moksham. There is nothing that can confer auspiciousness than the anusandhAnam of dhvayam , which is Moksha hEthu). In Sankalpa sooryOdhayam , Swamy desikan stresses again the unique sukham arising from DhvyAnusandhAnam this way: PraNavadhvichathushkAdhyai: prasAnthairEva mOdhathE (34)(PraNavam) ThrirAgagnAya nama: Salutations to that great AchAryan , who banished the three kinds of desires/temptations. The extraordinary VairAgyam of Swamy Desikan can be discerned form His VairAgya Panchakam slOkams.His son attested to His father's distaste for fame, fortune et al in Desika MangaLam this way: KhyAthi-laabha-poojAsu vimukha: Swamy Desikan was free from the three kinds of desires spelled out by Upanishads and JyOthisha Saasthram . Upanishad focuses on the triad of PuthraikshaNaa ( attachment to children), vitthaikshaNA ( desire for wealth ) and lOkaikakshaNA ( desire for the fruits of KarmAs ). JyOthisha Saasthram identifies these three desires as PeNNAsai, MaNNAsai and PonnAsai ( coveting women , property such as land, wealth accumulation). Swamy Desikan as a parama VairAgyasaali conquered those three kinds of desires and stated clearly in the VairAgya Panchaka slOkams: dhanyAn na manyAmahE; Devam sEvithum yEva nischinamahE ( I will not praise the wealthy ones for my livelihood and will devote my time firmly to praising and worshipping the Lord ). Vayam vaachA mahIsvarAn thruNamapi na yAchaamahE ( Through my tongue and speech , I will not ask even for a blade of grass from even the greatest of kings). uddhuDa-gOvardhanam susAdhanam aBhAdhanam sumanasAm samarAdhanam ( That wealth of wealths , which lifted the Govardhana hill is the true wealth. This wealth can not be destroyed by anyone .It will bless those who approach it with bhavyam and bhakthi. It is the gateway for any number of purushArTams . When there is this KrishNa dhanam , why chase after the evanescent wealths, which only yield inauspiciousness/ sorrow and rebirht at the end ?). Swamy Desikan identified for us his wealth as the Lord standing on top of Hasthigiri at Kaanchi (asthi mE HasthisailAgrE vasthu paithaamaham dhanam), which was accumulated and bequeathed to us by Brahma Devan . (35)(PraNavam) ChathushpANDithya -nirviNNaika-maanasAya nama: Salutations to that great AchAryan , who has developed a detatched mind as a result of his mastery of the four kinds of pramAna Saasthrams ( Vedam , Smruthi, IthihAsams and PurANams). Swamy Desikan's virakthi from a samsAric way of life arose from his clear understanding of the inner meanings of the four pramANa saasthrams. In MahA BhAshyam , it is pointed out that the four kinds of Scholarship (paaNDithyam )are: (1)VidhyA grahaNam / acquisition of the sadh-vidhyais (2)reflection on the VidhyAs recieved and comprehending their true meanings (3)practising the percepts learnt (4)explaining and intrepreting the above to others and removing their doubts through pravachanam . Swamy Desikan mastered al these four kinds of PaaNDithyam and yet did not show pride over such accomplishments and was unassuming like an innocent child ( PaaNDithyam nirvidhya baalyEna thistAsEth). He was a Kavi simham , Taarkika simham , Ocean of Jn~Anam and had extraordinary skills in intrepreting the scriptures , UpabrahmaNams and poorvAchArya Sookthis. He thus had four kinds of PaaNDithyam and yet did not develop any pride over those skills ( "kavithvamatha kasmalam"--Sankalpa SuryOdhayam) When one SrI VaishNava challenged Swamy Desikan's title of Kavi-Taarkika Simham and stated that he(challenger) alone deserved that title ; Swamy Desikan accepted that challenge and completed 1008 verses about the PaadhukAs of the Lord in two and half hours of a single night , while the egotistic poet could complete just about 300 slOkams and accepted defeat. (36)(PraNavam) Pancha-prAkAra santhushtayE nama: Salutations to that great AchAryan , who enjoyed five kinds of happiness based on his comprehension of the blemishes arising from the attachment to material things and rejecting them . The happiness resulting from desire to acquire worldly weath and other temporary sukhams lead to attachment and ultimately the destruction of discriminating intellect : dhyAyathO vishayAn pumsa: sangasthEshu upajAyathE sangAth-samjAyathE kAma:kaamAth-krOdhObijAyathE krOdhAth bhavathi sammOha: SammOhAth smruthi vibrama: smruthibramsAth buddhinAsO buddhinAsAth praNasyathi --SrImad Bhagavad GithA: 2.62 and 2.63 ( From the desire for sense objects,attachment to them arises.from attachment arises more desire and that desire leads to anger , when one does not get them. Anger leads to delusion and from delusion the loss of memory results .That leads to the destruction of discrimination and with the loss of discrimination , one is completely lost). what are the five kinds of banishment based on discriminating intellect that led to SanthOsham for Swamy Desikan? 1)SudhAram: Becoming free from desire through an understanding of the defects in the enjoyemnt of objects acquired from Roopa, Rasa ,Gandha ,sparsa and sabdha senses (KarmEndhriyams) and Jn~Endhriyams. 2)SupAram: Developing detatchment after knowing about the difficulties in protecting the acquired material wealth. (3)SunEthram: Developing detachment from them knowing that sorrow alone can result from the loss of material wealth . (4) SumArIcham: Becoming detached and happy by knowing the need for disassociation from them. (5) Abhayam: developing detatchment and true happiness from avoiding the himsA dhOsham arising from clinging to material acquisitions and fighting to protect them from slipping . For elimination of (excessive) greed , one has to cultivate Thushti. Santhushti is the state of contentment ( pOthumenRa manathE ponn sey marunthu ).This santhushti is achieved by the practise of the above five kinds of comprehensions.Swamy Desikan comments in this context in Sankalpa SooryOdhayam : saishA panchamukhI thushti: --grasathE lObha-bhUshakam (37)(PraNavam) ShadUrmi-dhvamsa kOvithAya nama: Salutations to that great AchAryan , who had the power to destroy the six kinds of waves that knock us about in SamsAram and interfere with our attainment of Moksham! The six waves (Oormi) of the SamsAra Saagaram , which repeatedly knock us of our feet and make us sink are the Oormi ShaDkams: A) Hunger , Thirst , Sorrow , Delusion , Aging and Death (Pasi, DhAkam , sOkam , mOham , vayOdhikam and MaraNam). or (B) Conception , Birth ,Aging , karamam , klEsam and death . Grabham , Janmam , VayOdhikam , Karmam , klEsam and Mruthyu are these almost endless & fearsome , six samsAric waves . Swamy Desikan had the power to quell the power of these six waves of SamsAram and taught us the anushtAnam of Prapatthi to secure the freedom from SamsAram and its terrors. (38)(PraNavam) Saptha-vyasana-tatthyAga-tatthsvIkAra- visAradhAya nama: Salutations to that AchArya Saarvabhouman , who had a clear understanding of the seven kinds of vyasanams (the causative factors for one's sorrow) that arise from abhinivEsam ( excessive involvement in vishaya sukhams) and taught us the way to banish these seven vyasanams ! Swamy Desikan refers to these seven causative factors for sorrow as : " hrushyanthi vyasanEshu sapthasu "--Sankalpa SooryOdhayam:8.1. Manu smruthi also refers to these seven factors (VII.50-52).Swamy Desikan has thorough knowledge about these vysanams and described accurately the two categories of people , who are either affected by these vysanams or succeed in banishing them. These seven sorrows that stand in the way of gaining Moksha siddhi can be grouped under two sub-categories: A. Desire related /Kaama jAtham: B. Anger Related /Manyu jAtham A.1: Indulgence in alcohol/Madhu A.2: Decietful behavior/soothu A.3: Losing one's head over the opposite sex/Maathu A.4: Destroying other life through hunting /vEttai. B. Anger related Vyasanams: B.1: Himsai or Causing hurt to other living beings through word , thought or deed B.2: Speaking harsh and unjust words B.3: Excessive spending over one's earnings All of these seven vyasanams arise from excessive involvement with perishable sukhams and those , who could overcome them are the blessed ones deserving our utmost reverence. Swamy Desikan was the leader anmong such blessed ones ! (39)(PraNavam) ashtAnga-bhakthi dhiyE nama: Salutaions to that Supreme AchAryan , who was thoroughly familiar with the eight-pointed Bhakthi yOgam ! The eight limbs (angams) of the Bhakthi yOgam are: Yamam, niyamam , aasanam ,prANAyAmam , dhAraNam , dhyAnam and SamAdhi according to yOga Saasthrams . (40)(PraNavam) ashta-pushpIshta ashtAnga-yOgakAya nama: Salutations to that exemplary AchAryan , who performed Bhagavad AarAdhanam with the eight flowers of AshtAnga yOgam ! These eight "flowers " are: (1)ahimsai/nonvilolence , (2)Indhriya nigraham/control over the indhriyams (3)Tapas /penance (4)irakkam/compassion (5)poRumai/ tolerance-forbearance (6)Jn~Anam/correct knowledge (7)dhyAnam/meditation about the auspicious guNams of the Lord and (8) sathyam/truthfulness. Swamy Desikan has referred to them in both SrImad Rahasya Thraya Saaram and Saccharithra Rakshai. The eight flowers (ashta pushpee) by which one can worship Bhagavaan appropriately are: (1)Uthpalam (2)Red Lotus (3)Satha pathrakam /100 petaled flower (4)Sahasra pathram/1000 petaled flower (5) PuNdarIkam (6)TuLasi (7) Bhaga pushpam ( Kokku ThAmarai) and (8) SouvarNam/Gold flower . When one engages in this type of AarAdhanam , one must not leave out any one of the above 8 flowers. It is not easy hence to practise this type of aarAdhanam . The alternative route of practising ahimsa to sathyam is preferrable even if it takes enormous spiritual discipline. Swamy Desikan was one such exemplary practioner of the Ashta Pushpee AshtAnga yOgam. Even today the Bhagavad AarAdhanam that we perform is known as AshtAnga Yaagam consisting of 8 steps: Abhigamanam , bhOgam , poojanam , nivEdhanam , samprathAnam , vahni samarpaNam , pithru yaagam and anuyAgam . vAzhi vyAkhyAmuddirak kai !!! VedAnthasUri charaNau sharaNam prapadye !!! SrI LakshmI HayagrIva ParabrahmaNE nama: Daasan , Oppiliappan Koil VaradAchAri SaThakOpan
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