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Oppiliappan List Archive: Message 00013 Feb 2003

 
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ShrI:

ShrImate VakuLabhUShaNa mahAdeshikAya nama:
ShrImate RAmAnujAya nama:
ShrImate NigamAnta MahAdeshiKAya nama:

ShrImad GopAlArya MahAdeshikaiH anugRihItam 
ShrI Deshika Divya SahasranAma stotram

ShrIman NigamAnta MahA Deshika - divyasahasranAmAvaLi:
*****************************************************
484) (PraNavam) SamhithA-bhEdhagamya NyAsa-
vidhyAmanubEdhE nama: 

(meaning): Salutations to that great AchAryan , 
who was familiar with the many manthrams found in 
Samhithais about nyAsa  Vidhyai.

There are many  manthrams recommended for the practise
of Prapatthi . Vedam points out different manthrams for
the anushtAnam of Prapatthi . The different Samhithais
offer other manthrams. Ahirbhudhnya samhithai offers 
a Taantrika manthram as prapatthi manthram.Similarly ,
Saadhyaki Tantram , Prasna samhithai and Lakshmi Tantram
take the route of Taantrika manthrams.Swamy Desikan
in the chapeter of SrImad  rahasya thraya sAram 
( UpAyavibhAgAdhikaram) suggests that these manthra
visEshams are to be found in the  different Veda 
Saakhais and Bhagavath Saasthrams.This way , Swamy Desikan
pointed out to the presence of different prapatthi
manthrams in different  samhithais. 

One should perform Prapatthi with one of these manthrams
befitting their adhikAram.It is the same as following 
one's own kalpa soothram (Aapasthampa et al)
for the observance of family Vaidhika Karmaas like 
VivAham or Upanyanam.

485) (PraNavam) NyAsa BhakthApachArAdhi nAsyathva-
vyAkruthikshamAya nama:

(Meaning): Salutations to that great AchAryan , who could 
comment on the specifics of the obstruction to 
the fruits of Prapatthi such as Bhagavatha apachAram.

SaasthrAs point out that aparAdham to BhaagavathAs
(brahmavidhs) is a serious transgression.Such an aparAdham
has the effect of interfering with the realization of
the fruits of Prapatthi. There are three matters that 
a Prapannan (one that has performed Prapatthi )
should steer clear  of:

1. The prapannan , who performed prapatthi once should
not go after any other upAyam such as Bhakthi yOgam.
If he does so, then one of the major angams of Prapatthi , 
MahA VisvAsam is diminished.It is like tying one , who is 
already tied with BrahmAsthram with a simple rope . The power of
BrahmAsthram is destroyed by the resort to other means.
One should not think of Prapatthi as Svathanthra upAyam
and end up forgetting BhagavAn in that line of thinking.

2. One should not  resort to anya dEvathAs . Seeking
others for rescue  after prapatthi reduces the quality
of MahA visvAsam and that will incur the displeasure of 
the Lord. It is like seeking the servants oft he King 
for protection , when the king is ready to protect 
the supplicant .

3) One should never commit apachArams to Brahmavidhs
(Lord's BhaagavathAs).It is like insulting the ones dear
to a King , which will provoke the King's anger.

Here arises a question: It is said that the act of 
Prapatthi will unfailingly  grant phalan. If so, how
can the above apachArams interfere with the realization
of MOksham after performing  prapatthi ? How can we 
reconcile such a statement ?

The answer given by Swamy  Desikan is: The admixture of
upAyam (Prapatthi) with apAyam ( Bhaagavatha apachAram) 
will interfere with the fruits of Prapatthi. SaasthrAs 
say that the performance of PrAyascchittham by one , who 
has committed BhAgavathApachAram will make sure that  
the fruits of Prapatthi will not be affected .

In NirNayAdhikAram of SrImath Rahasya Thraya 
Saaram, Swamy  Desikan points out that 
SrIman NaarAyaNan corrects the prapannan , who 
sought DevathAnthara  sambhandham , makes him aware
of the mistake and blesses him ultimately with 
the fruits of prapatthi. If the Prapannan never 
relinquishes that sambhandham with the devathAntharams, 
then the UpAyam (Prapatthi) is not  fulfilled.

Similarly , even if one  commits apachAram 
to the Lord's BhaagavathAs , an act of repentence 
(PrAyscchittham) will help to overcome thos trespasses 
and assure the fulfilment of the UpAyam (Prapatthi).
SrIman NaarAyaNan makes the prapannan realize the ill
effects arising  from such a transgression and
grants the fruits of prapatthi in a delayed manner.

If the prapannan ignores the prAyscchittham and
persists in BhaagavathApachAram , he will even 
experience residence in narakam.

Swamy  Desikan's Chillarai rahasyam of Rahasya
RathnAvaLi (13th thru 16th updEsams )elaborates
on this matter :

(13) " karaNa(performing acts prohibited by SaasthrAs)-
akaraNa(Not  performing  acts required by  SaashtrAs)
roopamAna apachArangaL puhanthAlum prapannanukku
narakAdhikaL illai". 

Why so ? Swamy  Desikan explains the reasons
in a subsequent upadEsam:

(16) " Buddhi poorva apacharangaL puhunthAlum,
prAyascchithta visEsham , adhikAri visEsha niyatham "
(Even if the transgessions done kowingly crop up ,
the interference to the full enjoyment of Prapatthi
is removed by appropriate act of repentence 
(PrAyascchittham). Even that prapannan , who is
hard hearted and does not perform these prAyascchitthams
undergoes some punishments in this world and that
has to be considered as "saraNya prasAdha Phalam"
( result of the anugraham of the sarva Loka SaraNyan).

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




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