SrI:
Dear Swamy Desika BhakthAs
:
We will
study ELEVEN more of Swamy Desika Sahasra
Naamams( 555- 575 ) today :
555. Bhagavath dhyAna
rahitha-kaala vaiyarTya sAdhakAya nama:
(Meaning) : Salutations to the AchAryan ,
who reiterated that the time spent
without meditation on the Lord is wasted time .
Smruthi says authoritatively that even a
second spent without thinking about
the Lord is harmful for PurushArTa
siddhi (haani) .
Those times spent without meditation on the
Lord is a defect /dhOsham
( mahacchithram) since at those times when
we do not think of the Lord ,
dhOshams like desire and anger creep in
.
Such lost times ( without Bhagavath
chinthai) cause dEhAthma Bramam
( incorrect conclusion that the perishable dEham is the
same as the eternal
aathmA and consequent adverse
effects/disillusionment ) .
Those times spent without
Bhagavath dhyAnam
would cause vikriyAs
( cause uncontemplated sukha Dukkhams ).
Those are not only wasted times but also
can cause different kinds of harm .
556. PrAptha kAmArTalipsA
PaaramaikAnthyAnukoolya dhrusE nama:
(Meaning): If desired objects come one's
way by themselves without seeking
them , acceptance of them will not harm
ParamaikAnthyam . Salutations to
the AchAryan , who made this distinction .
Swamy Desikan states that many things have
to be assembled for
protection of the Family ( Kudumbha
rakshaNam) by a Gruhasthan .
He should not reject the needed objects ,
which arrive on their own
without excessive effort . Accumulation of
modest wealth for maintenance of
the family (dhravya SampAdhanam) should be
done during UpAdhAna
Kaalam ( 2nd time element of Pancha Kaala
PrakriyA). One should consider them
as gifts from the Lord for His AarAdhanam
and for the protection of one's family .
557. Kaimkarya kaala
avsya-anusandhEyArTa-visEsha vidhE nama:
(Meaning): Salutations to the AchAryan ,
who knew about the importance of
things to be remembered during the times of
Bhagavath Kaimkaryams.
NithyAnushtAna Kaalam is equated to
Kaimkarya Kaalam here . The avasyam
(importance ) of remembering some thing
without fail is called " anusandhEyam"
in this NaamA . Those important things to
be remembered are :
(1) Nithya
KarmAnushTAnams should be done with preethi ( affection
)
and not as some thing that has to be done
(2) What is being done should
not be considered as a means (upAyam) to
get some thing (Phalan ) ;
The performance of nithyAnshtAnam should be
recognized as being done for
the pleasure of the Lord ( Bhagavath
Preethi) and should b eplaced at
the sacred feet of the Lord (Saathvika
ThyAgam) . The entire Pancha Kaala
Prakriyai has to be understood as Kaimkarya roopam
.
558. samayAchAra
niyamAdhyAyOktha avasya kathva vidhE nama:
(Meaning): Salutations to the AchAryan ,
who emphasized that the topics
described in the chapter of Sri Saathvatha
Samhithai of PaancharAthram
( SamayAchAra niyama adhyAyam) are
essential items to follow by
the Sri VaishNavAs . These are visEsha
dharmAs over and above the SaamAnya
DharmAs and both are to be observe4d by Sri
VaishNavAs . The SaamAnya
dharmams are VarNAsrama dharmams .
SamayAchAra Niyama dharmams
are VisEsha Dharmams
.
559. VaishNava SrIdharma
sAsthrOdheeritha avasyakathva vidhE nama:
(Meaning): Salutations to the AchAryan ,
who insisted that the items mentioned
in Sri VaishNava dharma sAsthrams ( the
upadEsam of BhagavAn Krishna in
the AasvamEdhika parva of MahA BhAratham)
should be observed without fail .
Saandilya and Haareetha smruthis have
additional sishtAchArams ( AchArams/
code of conducts ) for ParamaikAnthis .
Those should also be observed by
ParamaikAnthi Sri VaishNavAs
.
560. AarambhamanthranirNEthrE
nama:
(meaning): Salutations to the AchAryan ,
who reminded us that the Aarambha
manthram must be recited at the beginning
of every Vaidhika KarmA .
Samhithais state that at the beginning of
every karmA , the aarambha
manthram appropriate to that karmA should
be recited .SamhithAs
point these out as those , which start with
" Kruthanccha karishyAmi "
and adds the appropriate manthram related to the specific karmA . 561. sAthveeka thyAga
sAdhakAya nama:
(Meaning): Salutations to the AchAryan ,
who insisted that saathvika
thyAgam should be performed at the end
of every Vaidhika KarmA
by every one.
At the beginning , the sentence starting
with " BhagavAnEva " should be used.
At the end , samarpaNam should be made with
the sentence beginning ,
" Sarvam BhagavAnEva svaniyAmya- - -" . The
implication of this Saathvika
thyAgam is that one did not perform the
kaimkaryam independently . The karthA
concedes that BhagavAn commanded the
performance and did it by Himself.
The fruits from the performance of the
karma is recognized as not belonging
to the KarthA (performer). The fruits are
for Bhagavath preethi . Utter renunciation
of the sambhandham to the KarmA by the
KarthA is Saathvika thyAgam .
Therefore Aarambha Manthram and Saathvika
ThyAgam are musts for
all adhikAris including Sri VaishNavAs
.
562. rAthryantha utTAna
samaya Hari keerthana sAdhakAya nama:
(Meaning): Salutations to the AchAryan ,
who instructed us that Hari Naama
Keerthanam must be done as soon as one gets
up at Brahma muhUrtham .
One should recite the name of Hari seven
times on getting up according to
nithya karma sangraham. Hari is the One who
destroys the sins and
the anishtams ( harmful things) .
563. nidhrAnimittha
AachamanAnukalpa Aavaskayathva vidhE nama:
(Meaning): Salutations to the AchAryan ,
who instructed us that one
should perform aachamaneeyam after waking
up at the end of sleep
during BrAhma muhUrtham (
dawn).
Yogis will have kamandalus ( vessel filled
with water ) and can do
the mukhya Aachamaneeyam with that
source . Others with no immediate
access to water should do the anukalpa aachamanam . In the latter
kind of
aachamanam , one touches one's nose with
the fingers and place those
fingers on the right ear , which is
considered as the source for
purificatory GangA
pravAham
.
564. PoorvakshapAviramitha
yOgakAryathva vEdhithrE nama:
(Meaning): Salutations to the AchAryan ,
who knew that the yOgam
interrupted the night before will continue
the next day .
Yogam means etching the Lord's dhivya
mangaLa vigraham on
the wall of our minds . When we are
reflecting on that dhivya mangaLa
vigraham , tamO guNam overtakes and lulls
us into sleep .Yogam ends then .
During the Brahma muhUtrtham , Satthva
guNam blossoms and grows .
The yogam of meditation on the Lord
continues . This is called apara rAthra
yOgam ( pinn iravu yOgam: the last Yaamam
of Raathri: after 3 PM ) . This yOgam
has to be ended with Saathvika
ThyAgam to start the day's
Pancha kaala Prakriyaa.
565. abhiyAnArambhakAla
vEthrE nama:
(Meaning): Salutations to the AchAryan ,
who knew about the time for
the beginning of abhigamanam , the first of
the prescribed Pancha Kaala
PrakriyA .
After ending the sleep, Hari Naama
sankeethanam is made followed by
nirvEdham ; achamanam follows next
. nivEdham is the sorrowful
rememberance of time wasted until then
without Bhagavath kaimkaryam
and Bhagavath dhyAnam . Next , the
yogam of the previous night
is ended .SnAnam ,
sandhyA vandhanams are next done
before
starting abhigamanam during Brahma MuhUrtham .
566. nirvEdha kaala vidhE
nama:
(meaning): Salutations to the AchAryan ,
who knew the time for nirvEdham .
NirvEdham is performed after Hari SmaraNam
and Hari Naama Sankeerthanam .
NirvEddham is sorrow over wasted time lost
chasing after the worldly
bhOgams and missing Bhagavath anubhavam.
Even Prapannan has
to perform nirvEdham as explained in the
next nAmA .
567. nirviEdha phala vidhE
nama:
(Meaning): Salutations to the AchAryan ,
who knew the phalan of nirvEdham .
One performs nirvEdham for ascertaining
the days gone without the benefit of
Bhagavath anubhavam and for reflecting
on what is to be done in the coming days
for our hitham . It is also for relection
on which of the things prescribed has been done
and what has been left out . AzhwAr's
nirvEdha anubhavam has to be recalled:
" pazhuthE pahalum pOyina yenRu anji
azhuthEn " .
Even Prapanna , who has performed
SaraNAgathy and is in a state of
freedom from want and fear still has to
engage in nirvEdham . Even for
Prapanna , hindrances for bhagavath
anubhavam happens as long as
the Prapannan is in this earth .
Therefore , even Prapana has to engage in
nirvEdham as a part of the daily anushtAnam
.
568. Kaaryakara
sAthvika-dhairya vidhE nama:
(Meaning): Salutations to the AchAryan ,
who was knowledgable about
the sAthvika dhairyam (courage ) to
complete the prescribed kaaryams .
If we are engaged in nirvEdham over past
lapses , it would be difficult to
move on to the next set of activities . One
can not engage then in Bhagavath
Kaimkaryams . We ourselves have to get
over the nirvEdham to pursue
the prescribed kaimkaryams . One has to
invoke the courage to overcome
the power of nirvEdham(avasAnam) that
bogs us down and shake it off
( anavasAnam) to gain kaimkarya nishpatthi
( courage for performing
the Kaimkaryams).One should develop the
firmness of mind (courage)
to continue with the kaimkaryams. This is
Saathvika dhairyam . One
chases the nirvEdham and vows to do the
kaimkaryams.
569. manthrAdhigama
GurvanyOpAya dhUshaNavEdhithrE nama:
(Meaning): Salutations to the AchAryan ,
who instructed us that it is
erroneous to get manthrOpadEsams from
anyone except the AchAryan .
ManthrAs have to be acquired after
prostrating before the AchAryan
and requesting him with affection to bless
one with Manthra upadEsam .
Manthrams obtained without proper upadEsam
from an AchAryan or
that which is obtained stealthily or under
some excuse will never
yield phalan . It will only end up as
Paapams.
570. Guru dhyAna
anukarthavya HaridhyAna svaroopavidhE nama:
(meaning): Salutations to the AchAryan ,
who reminded us of the Vedic
instruction that Guru ParamparA dhyAnam
should precede Hari dhyAnam .
That Guru ParamparA dhyAnam should conclude
with Prapatthi for
Bhagavath Kaimkaryam and
the HaridhyAnam follows next
.
Swamy Desikan ThiruvadigaLE
SaraNam ,
Daasan , Oppiliappan KOil
VaradAchAri Sadagopan
P.S: Please refer to the
following web site for details on support to
the MahA Mantapa
Kaimkaryam at Thiruvahindhrapuram :
NamO
Sri Lakshmi HayagrIvAya !
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