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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