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Oppiliappan List Archive: Message 00203 Nov 2004

 
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SrI:

Dear BhakthAs of Lord RanganAtha:

Today we will cover the Sahasra Naamam relating to
Saaranishkarsha adhikAram and PradhAna Prathitantra
adhikAram.

Saara NishkarshAdhkAram
*****************************
(804) Saaranishkarsha kusalAya Nama:

(Meaning): Salutations to Swamy Desikan , who had
the power to determine the most important among
the philosophical doctrines and their meanings .

Comments: This chapter is about the determination of
the most important meaning of  doctrines to be known
by  one , who desires Moksham (Mumukshu) .

Moksham and the means for attaining it has to be known
through SaasthrAs alone. SaasthrAs are like a vast ocean .
One should churn out of this ocean , the most important
subject and cast aside all the other inessentials. Swamy
Desikan discusses in this chapter about the most important
subjects to be known by us. The five categories to be
evaluated to determine which is the most important are :

1. Those without any substance : Poisonous Saasthrams like
Bhouddham and Jainism , which are against the VedAs
(Veda Virudhdam ). They are called asArams.

2. Alpa Saaram : These are of  low value . These are Veda
BhAgams dealing with insignificant phalans like children ,
perishable worldly wealth . These transients can be discarded .

3. Saaram : Vedic karmAs instructing us to gain Svargam
and the other worlds.These may be of substance to some .
But they give dukkham ultimately since they are finite
in the duration of the enjoyment and cause sorrow ,
when one uses these up ( KsheeNa PuNyam ) .

4. Saarataram : These are little more substantial . Veda
BhAgams instructing one on gaining Kaivalyam or Aathma
anubhavam .One has to cast them aside too based on
the knowledge that there are more substantial gains
to be sought after .

5. Saaratamam : The most important vishayam is the section of
the VedAs dealing with the means to attain the ParamAthmA .
Even here , the subsections covering Tatthvam , Hitham and
PurushArTam  through the Rahasya Thrayam are the most
important subjects to know for a Mumukshu.

Thus the three rahsyams and their meanings are the absolute
essentials for one to know. Therefore , they are the Saaratamam.
This determination is made in the second chapter of SRTS
known as SaaranishkarsahAdhikAram .Swamy Desikan had
the kusalam( capabilities ) to determine what is Saaratamam
( absolutely essential) .

PradhAna Paritantra adhikAram
***********************************
(805) PradhAna PrathitantravidhE Nama:

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

(Comments): Prathitantram is the name given to the doctrines that
are unique to a siddhAntham . There are a number of tatthvams that
are indeed unique to Bhagavath RaamAnuja  siddhAntham .The most
important ( PradhAnam ) among the prathitantrams is the one
which establishes that the world and its entities are the body
(SarIram ) to Sriman NaarAyaNan and that He is the indweller
(antharyAmi) in them all . This relationship between the chethna-
achethnams of the world and the Lord as their aathmA is
the PradhAna Paritantram for VaishNavAs .

(806) Isa-aadharakataa - sEshithva- niyantruthva- BhOdhakAya Nama:

(meaning): Salutations to the great AchArya , who established
the ParamAthmA's  svaroopam as the Foundation , Master
and Commander of all the Sentients and insentients of the world.

Comments: As the indweller of the ChEtanAchEtanams ,
He has DhArakathvam ( Being the underlying base for them ) ,
Seshithvam ( Being their Supreme Master ) and Niyanthruthvam
( Being their commander/controller).

Since all sentients and insentients have their svaroopam
( inherent nature ) and Sthithi ( existence ) through ParamAthmA's
svaroopam , He is therefore known as the DhArakan.

Similarly , all the entities are adheenam ( under the control of )
to ParamAthmA's sankalpam .The Svaroopam , Sthithi and Pravrutthi
( activities) of the ChEtanams and achEtanams are subject to the will 
(Sankalpam ) of the Lord . Therefore , He is therefore known as NiyanthA .

Similarly , the world and its entities have been created by
the Lord for delighting Him and function for that purpose .
The One who derives prayOjanam (usefulness ) from them is
the Lord , the Supreme Master (Seshi). That which are used for
His pleasure and purpose are Seshans (ChEtanams and achEtanams ).
ParamAthma  is therefore known as Seshi .

The Sareerithvam of the Lord ( Him being the aathma for
the world of ChEtanams and achEtanams that serve
as His body/Sareeram) arises from the three aspects of
His svaroopam ( Adharathvam , Niyantruthvam and
Seshithvam ).

(807) Jeeva-aadhEyathva-sEshatva-niyAmyatva-niroopakAya Nama:

(Meaning): Salutaions to the AchAryan , who proved that
the Jeevans are supported , controlled and used by the Lord
are the sareeram (body) of the Lord. This is defining marks of
Sareeram ( Sareera lakshaNams). All siddhAnthams except ours
do not accept that the jeevans are the body (Sareeram ) of
the Lord. The eternal Jeevans , which are atomic in size is
the sareeram for the Lord and that Jeevan has the perishable
physical body as its Sareeram . Once the physical body made up
of panchabhUtham falls down , then the jeevan moves on either
to another body or starts its journey to the Supreme abode of
its Lord .

808) SankalpAdheena- nithyAkhyavasthusthithi visEshavidhE nama:

(Meaning): Salutations to that AchAryan , who knew that
the special existence (sthithi visEsham ) of waht are known as
eternal vasthus are also subject to the wish (Sankalpam ) of
the Lord .

The question may arise : why would the nithya vasthus
that are always existent should depend on the Lord's wish
and will to exist .

The answer is that the Lord has two kinds of sankalpams.
One is nithya sankalpam that permit the existence of
the nithya vasthus. The other is anithya sankalpam , which
create vasthus that do not stay forever. If Bhagavan has no
nithya sankalpam , the nithya vasthus wont exist . Therefore ,
nithya vasthu is under the control of the Lord as well through
His nithya sankalpam .

(809) sEsha-sEshyAdhi sambhandha phalithArTa visEshavidhE nama:

(Meaning): Salutaions to that great AchAryan , who understood
clearly the meanings ( implications ) of the three PradhAna Paritantra
relationships such as aadhAra-aadhEya , sEsha-sEshi and sEsha-
sEshi bhaavams. Among these relationships , the sEsha-sEshi
bhAvam is the most important (PradhAnam ).

(Comments): The three bhAvams give us the knowledge that
(1) we have no foundation except BhagavAn for our existence
and are ananyAdhararhaL (2) We have no purpose of existence
except to be of use to PerumAl and therefore are ananyaprayOjanarhaL
and (3) We have no recourse except PerumAl for our rakshaNam
(ananyasaraNarhal). Our true nature (Svaroopam ) is defined by
these three dictums. Among the three amsams serving as lakshaNams
for Sareeram , the Sesha-Seshi BhAvam is the most important paritantram 
(PradhAnam ) .

adiyEn  will continue with the next chapter of SRTS (Viz).,
ArTa Panchaka adhikAram next .

Swamy  Desikan ThiruvadigaLE SarNam ,
Daasan ,  Oppiliappan KOil VaradAchAri Sadagopan

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



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