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Oppiliappan List Archive: Message 00065 Dec 2004

 
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SrI:

 Dear BhakthAs of Lord RanganAtha:

 adiyEn will  continue with the 865th to the 866th Sahasra
Naamams today, which will cover  the rest  of the 11th chapter of
Srimath Rahasya Thraya Saaram ( Parikara VibhAgAdhikaaram)  :

(865) (PraNavam)ViswAsOthkarsha vihathi kAraNa
vyAhathy kshamAya nama:

(Meaning): Salutations to Swamy  Desikan , who is capable of
removing all obstacles to the recognitin of the supermacy of
MahA ViswAsam as an angam of Prapatthi.

(Comments): MahA ViswAsam is absolutely essential to Prapatthi
anushtAnam . It is important to have firm faith in the thought that
the Lord will most certainly come to our rescue ( protection).

There are five doubts that interfere with our cultivation of
MahA ViswAsam . One should comprehend the five attributes of
the Lord in all its various forms to remove these doubts on
MahA ViswAsam .

Doubt 1: Bhagavan is omniscient (Sarvaj~nan) and omnipotent
(Sarva sakthan).Can we approach such  a lofty One as those who have
accumulated limitless sins ?

Answer : The remedy here is MahA Lakshmi , who pleads for us
(Her Children) and asks Her lord to forgive our trespasses .Our Lord
can not say no to Her. Hence , we can approach Him without fear
through MahA Lkashmi . The irrefutable PurushakAram of PirAtti
is central (VisEsha aakAram )here .

Doubt 2: Bhagavan grants phalans proportionate to our karmaas.
We have comitted immeasurable sins . How can He grant us then
the loftiest of Phalans ( Moksham) ?

Answer: BhagavAn is our Lord (Seshi); As His servants (Seshans) ,
we have an indissoluble relationship with Him . Therefore , we have
a right to recieve His boons including Moksha Phalan . Just as
a Father gives His son his share of property , the Lord uses the pretext of
Prapatthi to grant us Moksha Siddhi. Indissoluble relationship is
the visEsha aakAram here .

Doubt 3: Bhagavaan is avAptha Samastha Kaaman . There is nothing
that He needs. There is nothing that He needs to get from us. How can He
give us the loftiest of Phalans in return for this "small " and
easy-to-practise  upAyam of Prapatthi ?

Answer : He does not need to get any help (upakAram) from us .
He is by nature most merciful . Out of that most merciful nature ,
He accepts the small effort of Prapatthi and recognizes it as
a major effort by us and grants us the greatest of boons that
He alone can grant : Moksham . His inherent attribute of unbounded
KaaruNyam is the visEsha aakAram here .

Doubt 4 :  Our Lord normally takes time to grant the Phalans unlike
alpa dEvathais , which grant whatever phalan they can give quickly
( Ref: 852nd Naamaa) . If that were to be so , why would the Lord
grant phalan toa  prapannan at the time the Prapannan specifies ?
How is it possible that He takes His own time to grant phalan for those ,
who perform Bhakthi yOgam but responds quickly to the PrapannAs ?

Answer :  Our Lord has the power to grant the Phalans by his will
alone. He does not need anyone's assistance for that. When He looks
at the helpless (without anyother gathi) , He is overcome with
His attribute of generosity ( OudhAryam) and grants the Phalan
immediately. He does not hold back. The VisEsha aakAram is
nondependence on anyone to help Him .

Doubt 5: Our Lord is the Supreme Being with no equal or superior.
Will that PurushOtthaman ignore our lowly status and grant us
so readily , the phalan of being on a par with the exalted Nithyasooris ?

Answer : BhagavAn is totally independent (Svatantran) and grants
the Phalan He wishes according to His sankalpam . He feels
fulfilled through granting us the boons that we seek.He is like
the great king , who delights in feeding the royal parrot and nourishing it
like he would do with affection for his own son .The VisEsha
aakAram is considering as PrayOjanam , the Iswaryam conferred
on His prapanna janams as His own acquisition of that Iswaryam .

(866) ( PraNavam) viswAsa gOpthruvraNa sabdhArTathva
prakAra vidhE nama:

(Meaning): Salutations to Swamy  Desikan , who instructed us
on how  MahA ViwAsam and gOpthruva varaNam become meanings
for the " SaraNam PrabhadhyE " sabdham .

(Comments): MahA viswAsam is the belief in the Lord
being chosen as the UpAyam   in one's prapatthi . From there
arises the UpAYathva PrArTanam ( prayer to be the UpAyam
or the means ) . Inside that UpAyathva prArthanam (anthargatham)
is Gopthruva VaraNam . Thus Maha ViswAsam is the direct
meaning of "SaraNam PrapadhyE " section of Dhvaya manthram .
>From that direct meaning , the meaning of gOpthruva varaNam
arises as anthargatham ( positioned inside it).ViswAsam is the direct
meaning . The meaning of gOpthruva varaNam arises from that
direct meaning . When we perform the upAya PrarTanai to
the Lord as " Please stay as my upAyam " , it really means
" Please be my protector , who does not desire anyother
upAyam , which I am powerless to do ". "Be my protector "
is the aspect that is Gopthruva varaNam .This UpAya PrArTanai
is arTa Siddham ( meaning obtained from the direct meaning=
anthargatha meaning ).  Gothruva varaNam is hence implicit in
that MahA ViswAsa angam .

Swamy  AppuLLAr , the AchAryan of Swamy Desikan has observed
in this context that a chetanam that is afraid of the Supermacy
(Parathvam ) of the Lord and runs away from Him is a lowly one .
The ChEtanam that recognizes the Soulabhyam ( ease of access )
of the Lord and comes near Him is a Parama Aasthikan.

Swamy  Desikan ThiruvadigaLE SaraNam
Daasan , Oppiliappan KOil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:



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