Swamy Desika SahasranAmams : ( Thiruvaheendhrapuram MahA MaNtapa Kaimkaryam in fornt of Lord HayagrIvan's sannidhi): 501-680 / Part II

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SrI:

 

Dear Swamy Desika BhakthAs :

 

We will study Swamy Desika Sahasra Naamams

from 501- 511 today :

 

501. Parabhakthi-Parajm~Ana-ParaprEma SOdhakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who examined thoroughly

Parabhakti , Para Jn~Anam and Parama Bhakthi referred to in AchArya

RaamAnujA's Gadhyams .

 

Para Bhakthi is superior Bhakthi , which makes the devotee long more

and more for the SaakshAthkAram (darsanam ) of BhagavAn .

 

Para Jn~Anam is the successive waves of Bhagavath

SaakshAthkAram ; it is the Para Jn~Anam (Superior Jn~Anam).

 

Parama Bhakthi : The desire to enjoy the Lord , who is the object of

SaakshAthkAram without let .This is the highest of Bhakthi . This is

PrEma roopa bhakthi .

 

ParipoorNa BrahmAnubhavam results from these three , which blesses one

with nithya kaimkaryam to the dhivya dampathis. AchArya RaamAnujA prays

for these boons in the Gadhyam .

 

502. nyAsa-svaroopa vishayAyattha vaishamya-saadhakAya nama:

 

(Meaning): Salutations to the AchAryan , who showed the differences

in the upAyam of Bhara nyAsam from the perspective of its Svaroopam

and Vishayam .

 

This nAmA arises from Swamy Desikan's NikshEpa rakshai Sri Sookthi .

 

The Svaroopam of Bhara NyAsam is: It has pancha angams like aanujkUlya;

Sankalpam ; it places the burden of one's rakshaNam with BahgavAn;

it results in aathma Svaroopa samarpaNam at the Thiruvadi of BhagavAn .

This is the most important aspect of the Svaroopam of Bhara SamarpaNam

( Acceptance of the responsibilites of protection of the aathmA by the Lord).

 

The vishayam (Object) of Bhara NyAsam : It is BhagavAn , the Supreme Lord ,

Sarva Seshi with auspicious attributes like Vaathsalyam that makes Him

the appropriate Vishayam for Bhara NyAsam .

 

The Svaroopam and Vishayam of Bhara NyAsam are thus distinctly different

and this was elaborated by Swamy Desikan in his bhAshyam on Gadhyams.

 

503. PanchAyudhAvantareeya prayOjana vichArakAya nama:

 

(Meaning) : Salutations to the AchAryan , who revealed the avaAnthara

prayOjanams ( inner purposes ) of the five weapons adorned by the Lord.

 

The five chief weapons of the Lord ( Sankham , Chakram , Gadhai , Sword

and bow) are (1)for Bhaktha rakshaNam and (2) for BhakthAs to enjoy His sevai

adorning them . He has no need for them for His own protection . They also

have additional prayOjanams : Sankham has the power to grant moksham .

Padhmam ( Lotus) is the cause behind creation . Chakram is for sthithi

( nurturing of the created beings ) . Gadhai is for SamhAram (destruction) .

These weapons remind one of the particular avAnthara prayOjanams (akthis)

of the five weapons of the Lord .

 

504. PanchAyudha pramANeeya virOdhOddhAra kOvidhAya nama:

 

(Meaning): Salutations to the AchAryan , who was able to remove

the inconsistencies about PanchAyudham's role described by different

PramANams.

 

Srimath BhAgavatham states that PanchAyudhams and Pancha BhUthams

are manifestations of His sakthi . VishNu PurAnam states that tatthvams like

Mahath stand as PanchAyudhams. It appears as though these two

PramAnams are inconsistent with each other in describing the nature of

PanchAyudhams . Swamy Desikan showed that they have different meanings

(Taathparyams) and therefore these PramANams are not inconsistent with

each other .

 

505. GadhyOktha Pithru-mAthrAdhi-thyAga nirvAha kOvidhAya nama:

 

(Meaning): Salutations to the AchAryan , who was skillful to resolve

the context and intent of Gadhyam passages , where AchArya RaamAnuja

says that he is abandoning his links to his Father , Mother , wealth

and AchAryAs , while performing his SaraNAgathy at the sacred feet of

the Lord .

 

The question arises: SaasthrAs edict that parents are to be protected

and revered . How can one justify their abandonment ?

 

The explanation is that AchArya RaamAnuja is ready to sacrifice what is dear

to him ( parents , wealth etc) and what is hitham for him ( AchAryan) and

dharmArTa kaamam sanctioned by Saasthrams since they might prove to be

obstacles for Moksham . AchArya RaamAnuja implies that objects irrelevant

for Moksham will be sacrificed .

 

The other view advanced by Swamy Desikan to resolve this " inconsistecy "

is : PithA and MaathA can be viewed as helpers for performing Kaamya

KarmAs and fulfilment of arTam and Kaamam . In that case , they are obstacles

to MokshOpAyam . If they serve as helpers for Moksham , then they should be

accepted , protected and revered . With this fine distinction , the controversy

ceases to exist .

 

506. akruthyakruthyaakarana apachArAdhi visEsha-vidhE nama:

 

(Meaning): Salutations to Swamy Desikan , who commented on

the five kinds of apachArams ( trespasses , acts prohibited by

the SaasthrAs) mentioned in Gadhyam : Akruthya karaNam ,

Kruthya akaraNam , Bhagavath apachAram , BhAgavatha

apachAram and asahya apachAram .

 

All of the five can come under the general category of Bhagavath

apachAram ( transgression of Bhagavath Saashtrams) . Swamy Desikan

the uniquenes sof each of these five apachArams in his commentary on

Gadhyam ( Gadhya BhAshyam):

 

1. akruthya karaNam : Doing things not recommended for one's VarNAsramam.

 

2. Kruthya akaraNam : This apachAram arises from abandoning what is

prescribed for one's varNaasramam as dharmams (e.g) Not performing

SandhyA Vandhanams at the prescribed times.

 

3.Bhagavath apachAram : the direct apachAram at Bhagavath sannidhi .

There are 32 Bhagavath apachArams that should be avoided ( vide :NaamA 598).

 

4. BhAgavatha apachArams : Causing sorrow to the Lord's TadheeyAs ( dear to

BhagavAn) .

 

5. asahyApachAram : the unforgivable trespasses/offenses such as cheating

one's AchAryan (Guru dhrOham ) , Condemnation of the Lord (Iswara nindhai)

et al.

 

507. bhakthApachAra-vidhE nama:

 

(Meaning): Salutations to Swamy Desikan , who was fully conversant with

the many kinds of offenses to Bhagavath bhakthAs like insulting them ,

laughing at them and hating them .

 

508 . pApa-sakthi bhEdha niroopakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who proved the unique power of

Paapams (sins) .

 

Paapa sakthi hides the Tatthva Jn~Anam from the sinners , creates unfitness

for performing prscribed karmAs , ruchi for accumulating addiitonal paapams

and maintenance of Vaasanai (residual impressions carried over

from birth to birth).

 

The power of sins (Paapa sakthi) arise from nigraha visEsham of the Lord.

That is why AchArya RaamAnuja prays for the removal of all apachArams:

" SarvAn asEshAn kshamasva " in the gadhyam . The prayer to the Lord

is for removing His nigraham (anger) over one's apachArams .

 

509 . rahasya spashDa bhakthApachArAdhi parihAra-vidhE nama:

 

(Meaning ): Saluttions to Swamy Desikan , who was conversant with

the ways to remedy direct and indirect (unconscious) apachArams to

BhakthAs of the Lord . Swamy Desikan explains the parihAram (cure)

for overcoming BhAgavatha apachAram and thereby gain the forgivance

of the Lord .

 

If it was a conscious apachAram to BhaagavathAs , the pardon should be

sought directly from the offended BhAgavathAs. If the apachAram is acquired

unknowingly , then the pardon should be sought from BhagavAn.

 

510 . varthamAna bhavishyath-kaamya kshamArTana yukthividhE nama:

 

(meaning): Salutations to the AchAryan , who understood the reasons why

AchArya RaamAnuja sought forgivance against the vipareetha apachArams

that could result from future Kaamya KarmAs driven by Vipareetha Jn~Anam .

 

Here , Swamy Desikan explains that future Kaamya karmAs might end up

giving phalans other than moksham (Svargam or SamsAric bond) and hence

Swamy Desikan states that AchArya RaamAnuja included future kaamya

KarmAs (Both PuNyams and Paapams) in his prayer .

 

511. prapanna abhuddhi poorvainO nishkruthi ukthya virOdhi vidhE nama :

 

(Meaning): Salutations to the AchAryan , who defended the performance of

PrAyascchitha Prapatthi for protection against sins accumulated from

unconscious trespasses .

 

Swamy Desikan explains that sins accumulated consciously will be

destroyed by the observance of appropriate PrAyascchitthams. Swamy

Desikan points out that there is no virOdham in performing PrAyascchittha

Prapatthi for sins accumulated from unconsciously committed apachArams.

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

( P.S) : Please do not forget your support for the ongoing Kaimkaryam

to complete the construction of the MahA Mantapam on Oushadha

Giri for the SeVArthees of Lord HayagrIvan . A samarpaNam of $75

would permit coverage of 10 Square feet of the Mantapam and

the Pathway around the Mantapam . Please refer to the following

web site for details :

 

http://www.srikainkarya.org

 

NamO Sri Lakshmi HayagrIvAya !