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ChithrabhAnu AvaNi 11 , Revathi Nakshathram

shrIH
shrImate vakuLabhUShaNa mahAdeshikAya namaH
shrImate rAmAnujAya namaH
shrImate nigamAnta mahAdeshiKAya namaH

shrImadgopAlArya mahAdeshikaiH anugRihItam 
shrI deshika divya sahasranAma stotram

shrImannigamAnta mahA deshika - divyasahasranAmAvaLiH(20-24)
***********************************************************

(20)(PraNavam) AakshapAdhIya GoutamAya nama:

Salutations to the AchArya Saarvabhouman , who is known as 
"apara Gouthamar " because of His visEsha Jn~Anam 
about NyAyasoothrams created earlier by Sage Gouthamar.

AkshapAthar is the other name for Sage Gouthamar,
the author of NyAya Saasthram . He was called 
AkshapAthar because of having symbolic eyes on his feet .
This denotes his ability to direct his feet in 
search of the core of knowledge that follows closely
the VedAs. Swamy Desikan became an authority in
intrepreting the NyAya Soothrams of AkshapAthar
and reconciling them to the true meaning of the VedAs ,
whenever there was discord between the meaning of
NyAya SoothrAs and the strict Vedic intrepretation. 

Swamy Desikan blessed us with two SrI Sookthis
(NyAya Parisuddhi and NyAya SiddhAnjanam ) to
cleanse the intrepretations that were dissonant 
with the true intent of VedAs . The rigor of
Swamy Desikan's cleansing of the wayward meanings of
NyAya SoothrAs to defend our darsanam is a monumental
contribution. Thirukkudanthai Desikan will be saluting
this help of Swamy Desikan with four more nAmAs
Later ( Desika Dhivya Sahasra NaamAs 201-204).

To give an example of the difficulties of NyAya system ,
it states that the Self (Aathma) possesses knowledge but is
not knowledge(i-e), it is not self-luminous.The Self--according to 
NyAya-VaisEshikA view-- is exactly like the non-sentient stone
in the state of mOksham.This view is against the Vedic view , which
unconditionally affirms that the Self (individual Soul) is
self-luminous."It is ever-shining as "I" and its existence
need not be proved by any other illuminating agent such as
knowledge.The VedAs clearly state that the Soul and its
quality (the attributive knowledge/Dharma bhUtha Jn~Anam) 
are self-luminous. Following the foot steps of NaaTa Muni,
AlavanthAr and AchArya RaamAnujA , Swamy Desikan removed 
the veda-viruddha views of Sage GouthamA's NyAya Saasthram 
and blessed us with the firm foundation of NyAya soothrams 
consistent with true Vedic views.

(21)(PraNavam) MeemAmsa MaamsalAya Nama:

Salutations to the AchArya Saarvabhouman , 
who is the embodiment of MeemAmsa Saasthram
blessed to us by Sage Jaimini.

The VedAngam of MeemAmsam was created by Sage
Jaimini , a sishyar of Sage VyAsa . His work
is known as Poorva MeemAmsam and that of his
AchAryan is known as Utthara MeemAmsam (VedAntham).
The commnetators of MeemAmsa is accused of ignoring 
"innumerable and unequivocal" Vedic statements and 
intrepreting them to suit their needs and thereby commit 
the major offense of denying the existence of the Supreme Being.

The MeemAmsakaas connect the power and privelege of
giving the fruits of deeds ( prescribd in Karma KaaNDa)
directly to the deeds themselves instead of Isvara, 
who grants all fruits. Meemsaka runs thus into the risk of 
being grouped with an atheist . Swamy Desikan followed 
the foot steps of His poorvAchAryaas and banished 
these blemishes and flaws that had crept into 
the intrepretation of MeemAmsa SoothrAs . He created two 
SrI Sookthis,sEsvara MeemAmsa and MeemAmsa PaadhukA , 
to establish that the Poorva and Utthara MeemAmsas are 
one system without any discord. MeemAmsa means "inquiry" .
Jaimini inquired into Dharma with the beginning 
Soothram: aTAthO Dharma JignyAsa (inquiry into
dharmic way); his AchAryan , Sage VyAsa inquired into
the nature and attributes of Brahman, the Supreme Being
(aTAthO Brahma JignyAsa). There need not be any conflict 
between these two inquiries. Both are complimentary to
each other. Swamy Desikan showed that they are connected in 
a seamless fashion and condemned the nirIswara Vaadham 
raised by the commentators like GaNtanAthan , KumArila Bhattar 
et al.

Swamy Desikan's conclusions housed in the two SrI Sookthis
(sEswara MeemAmsa and MeemAmsa Paadhuka) are FIVE FOLD:

(a) Jaimini indicated through his soothrAs that Isvaran
(Sriman NaarAyaNan) has to be worshipped through Veda-sanctioned
karmAs and attain fruits thereof through His anugraham.

(b) DevathAs have roopam (SarIram).When they are pleased ,
the fruits of the karmAs result. The indweller of these 
DevathAs is SrIman NaarAyaNan , who empowers them to give
the fruits ).

(c) Dharmam is of two kinds: Siddham ( that we do not have
the power to do) and (2) Saadhyam ( that which can be done by us 
such as Yaaga-Yaj~nams).Jaimini engaged in constructing MeemAmsa
SoothrAs with these two dharmAs in mind as a beginning. His Guru,
Sage VyAsa , completed that task ( inquiry into the MeemAmsa
SaasthrAs )through the construction of Brahma SoothrAs , 
the essence of Upanishads.

(d)Brahmam is real and the matham that declares Prapancham
is unreal is Veda Viruddham (inconsisten with the VedAs).
Just as Brahman addressed in Utthara MeemAmsA , the veda
KarmAs and the fruits thereof spoken in Poorva MeemAmsa
of Jaimini are real. The JeevAthma who performs karmA and 
UpAsanaa is also real.

(e)Sage Jaimini speaks of Seshathvam in the third of his twelve
adhyAyams of Poorva MeemAmsam by defining Seshathvam or sEsha
LakshaNam . sEshi is indicated as the One , who recieves 
the upakAram of Seshan (sesha ParArthtathvAth). Sage VyAsa 
established the same principle ( ChEthana Jeevan and achEthana
prapancham) are Bhagavath sEsham and the Lord is Sarva Seshi.
Thus there is no discord between the two MeemAmsaas.
Swamy Desikan revealed clearly the inner meaning of 
Poorva MeemAmsa and established firmly Bhagavad RaamAnuja 
SiddhAntham.

(22)(PraNavam) VyAkaraNa-tantra PatanjalayE nama:

Salutations to the AchArya Saarvabhouman , who is
the equivalent of sage Patanjali , who wrote the MahA
BhAshyam for VyAkaraNa saasthram.


(23)(PraNavam) KaavyAlankAra-tatthvajn~Aya nama:

Salutations to that AchAryaSaarvabhouman , who blessed us
with major Kaavyams like YaadhavAbhudhayam , Hamsa Sandesam
,which are known for their unique use of the principles of
alankAra saasthrams.

PrahtivAdhi Bhayankaram Annan refers to this aspect of the genius 
of Swamy Desikan in his sapthadhi Rathna Maalikai: " kaavya-srENi
naatakAlankruthijn~a:"( One who is an expert in climbing 
the rows of Kaavyams,Dramas and alankArams used therein). 

(24)(PraNavam) KavitArkika-kEsariNE nama:

Salutations to the AchArya Saarvabhouman , who is
the fear-evoking lion for the poets and philosophers,
who oppose VisishtAdhvaitha darsanam.Pandithaas of 
Srirangam gave this tittle to Swamy Desikan in recognition
of his extraordinary mastery over poetry and logic.

Typically expertise in Tarka Saasthram (Logic) does not
go well with the skills to create delectable kaavyams 
with maadhuryam.One needs "kOmaLa mathi" (mind of a 
rasikan of fine things) to compose kaavyams and poems.
Swamy Desikan was able to have the skills of handling both 
Tarkam and Poetry of a high order. He chased away the contenders
(prathivAdhis) with His simha garjanam ( lion's roar).
The prsathivAdhi elephants ran away after they heard 
the simha naadham of Swamy Desikan (karNE sa yEsha
Kavi-Taarkika simhanAdha:). PrathivAdhi Bhayankaram 
Annan salutes Swamy Desikan in this context as 
" kavitArkika kaLapavraja kabaLIkrutha simham". 

"VijayathAmgurupankthi sikhAmaNi:
VijayathAm YathirAja Mathadhvaja:
VijayathAm Kavi-Taarkika KesarI
VijayathAm NigamAntha GurUtthama:"

vAzhi vyAkhyAmuddirak kai !!!
VedAnthasUri charaNau sharaNam prapadye !!!
SrI LakshmI HayagrIva ParabrahmaNE nama:
Daasan , Oppiliappan Koil VaradAchAri SaThakOpan 





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