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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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