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Oppiliappan List Archive: Message 00085 Jan 2005

 
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SrI:

Dear BhakthAs of Swamy Desikan :

adiyEn will  continue with the 889th to the 900th Sahasra
Naamams today, which will cover  the 19th, 20th and
the 21st Chapters Srimath Rahasya Thraya Saaram
(  SthAna-visEsha adhikAram , NiryANa adhikAram
and Gathi-visEsha adhikAram ) .

889) (PraNavm) PrapannAnvaha vaasArha sthAna
vyAkhana kOvidhAya nama:

(Meaning) Salutations to that AchAryan , who possessed
the knowledge about the places fit for the daily residence of
a Prapannan during his post-prapatthi time of life.

(Comments): This chapter ( Sthaana VisEsha adhikAram)
deals with the appropriate place for a Prapannan
to live until the end of his life . The place of residence
chosen should be fit for a ParamaikAnthi prapannan
for doing Bhagavath-BhAgavatha Kaimkaryam until
the end of his life here . The station should be appropriate
to carry out one's varNAsrama dharmams. It should also be
a place filled with BhaagavathAs of the Lord . Dhivya dEsams
and particularly kshEthrams like Srirangam are desirable
for residence. The places not desired by BhaagavathAs
have to be rejected .

890) (PraNavam) VikalAnganyAsavidhyA  poorNa-hEthuthva
saadhakAya nama :

(meaning) : Salutations to that AchAryan , who firmly
established that even an imperfect NyAsa anushtAnam
results in the fulfilment of SaraNAgathy performed as
a result of our Lord's help .

(Comments) : This chapter deals with the exit of the muktha
Jeevan from the physical body (NiryANam ) . For some , there is
delay due to the imperfect execution of Prapatthi at the time of
UpAya anushtAnam . For instance , some might have
insufficent MahA ViswAsam . For such prapannAs , our Lord
comes to the rescue ; He enhances the MahA Viswaasam
in Him and makes the Prapatthi anushtAnam complete .
PoorNa prapatthi results after a short delay due to
the imperfections that existed before . BhagavAn grants
Moksham now and lets the jeevan realize upAya Poorthy
with His intervention in those cases .

891) (PraNavam) DevathAnthara dhruDAsakatha prapanna
narakOkthimathE nama:

(Meaning): Salutations to that AchAryan , who instructed us
that the prapannan , who holds on to dEvathAs other than
SarvEswaran , Sriman NaarAyaNan to the end will land in
narakam and that his prapatthi would not be fulfilled.

(Comments): Prapannan has to be like a pathivrathai
devoted solely to her husband . His Mahaa VisvAsam
to Bhagavaan should not be traded for beliefs in
other gods as saviours. They can not grant Moksham .
If anyone does not abandon their firm taste for ithara
dEvathAs  and holds on to such a way of life until
their day's end , his prapatthi will be fruitless and
he has the chance to reside in narakam .  If he mends
his way before his last moments , Bhagavaan will
intervene , correct him and bless him ( the one
that strayed ) with upAya poorthy .

892) (PraNavam) VidhvadhEkAnthOthkramaNa krama
darsana thOshithAya nama :

(Meaning): Salutations to that AchAryan , who instructed
us on the unique way in which the Jeevan of the VidhvAn
( one has performed the Brahma Vidhyai of Prapatthi or Bhakthi 
yOgam) exits from the body at the end of life here .

(Comments): All jeevans ( PrapannAs or otherwise) have
the following common experiences at the time of their
departure from this world : BhagavAn links the ten indhriyams
to Manas ; the manas is next united with PraaNa Vaayu ;
that PrANa Vaayu is linked to the jeevan next . After that , our Lord
blends the jeevan with the subtle pancha bhUthams . Now ,
the jeevan is ready to leave the physical body thru one of
the 101 naadis originating from the heart lotus. The muktha
jeevan alone that has benefitted from its prapatthi anushtAnam
exits via the special Moordhanya Naadi with the assistance of
our Lord. Rest of the jeevans exit via any one of the other
100 naadis to enjoy their karmaas and enter either svargam or
narakam. Muktha Jeevan's niryANam alone is via Moordhanya
naadi .

893) (PraNavam) UpAyaarambha nashtAslishta poorvOtthara
paapadhrusE nama :

(Meaning): Salutations to that AchAryan , who knew that
the elimination of the accumulated sins and the nonatttachment of
future sins will result at the very second of uttering Prapatthi
manthrams . The jeevan's Munn VinaikaL ( previous paapams)
naasam adayum ( will be destroyed) and pinn vinaikaL sEraa
( the sins in the post prapatthi period will not stick ).

(Comments) : For the jeevan , who is at the beginning stage of
executing his prapatthi , our Lord blesses the jeevan with
few benefits. Vedam points this out : " His sins are burnt down
like dry bale of cotton thrown into a blazing fire. His future sins
wont stick to him just like water does not stick to the lotus leaf.
The 996th Sahasra naamam elaborates further on the meaning of
this naamam .

894)(PraNavam)  IshtAvadhUthAnyaphala dheevaimukhya prapanna
vidhE nama :

(Meaning): Salutations to that AchAryan , who knew that
the Prapannan has no desire for insignificant ( alpa ) and
evanescent (asTira) phalans after upAya anushtAnam.

(Comments): The sole fruit that he will seek would be Bhagavaan ,
who is the Moksha DhAyakan . He will have ruchi only for MokshAnanadham .
Bhagavaan turns the minds of those prapannAs from other nonlasting ,
insignificant phalans and protects him after upAya anushtAnam .

895) (PraNavam) VinashtAslishta-puNyAga suhrudh dhviD
sankramOkthi-vidhE nama :

(Meaning): Salutation to that AchAryan , who was familiar with
the doctrines relating to the destroyed and non-sticking puNyams and
paapams of the prapanna jeevan will be transferred respectively
to the friends and the foes of that  exiting muktha jeevan at
the time of departure from the body cage.

(Comments) : Here , the reference is to aslEsha-vinaasa karmAs
associated erstwhile with the Muktha Jeevan and their destinations.
At the time of performing prapatthi ( upAya aarambham) , all the previous
karmAs are destroyed and the karmaas thereafter do not stick to
the jeevan . These paapa karmAs resulting from the times before
and after prapatthi are distributed to the foe of the jeevan and
the puNya karmAs  to the friends of the jeevan .

896) (PraNavam) VinishtAshlishta-puNyAga vidhUnana
padhArTavidhE nama:

(Meaning): Salutations to that AchAryan , who knew the subtle
meanings behind the transfer of the puNya-pApams of muktha
 jeevans at the time of niryANam .

(Comments): Vedam states that the PuNyam and Paapam leave
the Muktha Jeevan at the time of ascent to Sri Vaikuntam by
a jeevan , who has completed upAya anushtAnam . PuNyam
is the anugraha sankalpam of the Lord and Paapam is the nigraha
sankalpam of the Lord. Both are to be avoided . PuNyam is like
golden chain that binds us to enjoy non-lasting pleasures and paapam
results in naraka avasthai . Hence, both have to be gotten rid off
for a muktha jeevan with the help of the Lord at the time of ascent
from the body .

There are three stages to the severance of PuNya-Paapams
for a Prapannan :

1) AslEsha-VinAsa dasai at the beginning stage of upAya anushtAnam:
The moment , the jeevan with the help of AchAryan utters the Prapatthi
manthrams , the Lord resolves ( makes the sankalpam ) to detroy all
accumulated sins and vows to make future paapams not stick
thru acceptance of Praayascchittham even for sins acquired
consciously .

2) At the stage of exit form the body , our Lord executes his
earlier two vows and cleans the slate as it were for the jeevan.

3) The shifting of the PuNYams and Paapams : At the time of exit ,
our Lord transfers the Paapams and puNyams to the foes/realtives
and friends/BhandhUs of the muktha jeevan so the jeevan can travel 
light towards Sri Vaikuntam , His Supreme Abode.

897) (PraNavam) Bhudha puNyAga mithrAri sankrAnthy
vyAja BhOdhakAya nama:

(Meaning): Salutations to that AchAryan , who knew clearly
the reasons for the PuNya-Paapams of the VidhvAn shifting to
the friends and foes .

(Comments): Questions may arise as to the appropriateness of
such shifts , while the friends and foes did not accumulate them
by themselves . There are chathrus (foes showing dhvEsham/
hatred ) , mithrAs (friends who had good thoughts) and indifferent
(UdhAcheenars)  for the One , who performed upAya anushtAnam .
The dhvEsham and friendship shown by the foes and friends
of the Prapannan qualifies them for  these " gifts". The indifferent
ones are left out of the equation .

898) (PraNavam) archirAdhi gathy Jn~AthrE nama:

(Meaning ): Salutations to that AchAryan , who knew the road
map for travel in the path of light (archirAdhi Maargam).

(Comments): Gathi visEsha adhikAram starts with this naamA .
Here Swamy's knowledge about the path travelled by Muktha
jeevan to Sri Vaikuntam is saluted. The muktha jeevan with
the Lord's help enters the 101st Naadi and travels up to
Brahma randhram ( the hole in the top of the skull  and exits
the body from there  to continue its travel on the archirAdhi or
DevayAna Maargam to Parama padham . Swamy NammAzhwAr
describes the visualization of His travel on ArchirAdhi
Maargam and his reception by archirAdhi devAs at the end of
ThiruvAimozhi ( " Madhavam tamar yenRu , vaasalil Vaanavar ,
pOthumin yemathidam puhuha " ) .

899) (PraNavam) Sookshma dEha visargavidhE nama :

(meaning) : Salutations to that AchAryan , who knew how
the Muktha jeevan takes on  a subtle sareeram (Sookshma
Sareeram ) to travel on the ArchirAdhi Maargam .

(Comments): The gross (SthUla ) sareeram is for experincig
the Karma Phalan. After getting rid of karmAs , the power of
the UpAya anushtAnam results in the retention of the Sookshma
sareeram for travel via archirAdhi mArgam . The jeevan holds on to
this sookshma sareeram and once it gets into Sri Vaikuntam ,
abandons this sookshma sareeram as well . Swamy compares this
act to one who uses a boat to cross the river leaving that boat
after crossing the river .

900) (PraNavam ) Dhivya dEsa(dEha) prApthi poorva krama darsana
dakshiNAya nama:

(Meaning ): Salutations to that AchAryan , who had the power to
explain the steps for reaching Parama Padham . Alternatively , he
had the power to explain how one attains the dhivya sareeram
during the travel via archirAdhi mArgam .

(Comments): The kramams are: The jeevan that abandoned the sookshma
sareeram is transported to the other side of river VirajA .There the jeevan
recieves a Suddha Satthvamaya sareeram. He continues his travel to
the divine pond known as Irammam.  Next he arrives at the asvattha
tree known as Somasavanam.There , 500 apsaras  wait for him with
garlands , jewelery and coleryum .and perform dhivyAlankArams .
He attains therefrom dhivya gandham (fragrance) , dhivya rasam
and dhivya tEjas .After that the nithyasooris greet him and take him
to the entrance (gOpuram) of Sri Vaikunta RaajadhAni.There , the dhvAra
paalakars greet the jeevan with Suddha Sathva sareeram and let him
enter the ThirumAmaNi ManTapam ( gem bedecked hall ) , where
the Lord with His devis and parijanams is seated. This is the kramam
(Steps) in the journey of the Jeevan via archirAdhi maargam .

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

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

P.S : We have completed and released the Volume I of
AzhwAr's Vaibhavam  CD ROM . That covered the life and 
Prabhandhams of 7 AzhwArs ( Three Mudhal AzhwArs , ANDAL,
PeriyAzhwAr , ThiruppANar and Thondardippodi ) . If you do not
have it , please acquire this CD ROM (Volune I) .We are planning to
cover now the life and Vaibhavam including the recitation of their 
dhivya Prabhandhams in a multimedia CD ROM in English .
Please join in to complete this kaimkaryam , which can reach out
to Sri VaishNava Families at all age levels . Thank You all ! Please
contact me if you wish to support this kaimakryam yathA Sakthi.


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