SrI:
Dear Swamy Desika BhakthAs
:
Let us study 4 more Sahasra
NaamAs of Swamy Desikan today :
748) Vyaktheekrutha akhilOthkarsha SrI Rahasya SikhAmanayE
nama:
(Meaning ): Salutations to the AchAryan ,
who blessed us with
the highest among all rahasyams , Sri Rahasya SikhAmaNi dealing
with the two charama slOkams of VarAha perumAL .
The name given to this
Rahasyam
by Swamy Desikan is Rahasya
SikhAmaNi
or the most superior (leader )
among
the rahasyams. Swamy Desikan
gave
this distinguished name
of Rahasya SikhAmaNi to
this rahasyam
since these two slOkams
arose from
BhagavAn as the essence of
Vedams .
The commentary on
these two charama slOkams is the
subject matter of
Rahasya SikhAmaNi .
749) Srimath
VarAhaavathAra SarvAdhikyAbhidhAyakAya nama:
(meaning) Salutations to Swamy Desikan ,
who instructed us that VarAhAvathaaram
is superior to BhagavAn's Para, VyuHa
states as well as the other avthArams .
This is along the lines of Swamy
NammAzhwAr's statement in Thiruviruttham:
" Jn~Anap- PirAnai allAl illai naann
kaNDa nallathuvE "( Other than VarAha
Moorthy / Jn~Ana PirAn , adiyEn has not
come across anything more auspicious
and benovolent
).
Commentary :
*****************
(1) Para Roopam : In this Roopam , the
Lord lives happily with
the Muktha Jeevans , who have crossed
over to the other shore of SamsAram
through
UpAya anushtAnam .
There is no effort in protecting them . In contrast ,
VarAhAvathAram lifts up
those Bhaddha Jeevans tossed about in
SamsAric
ocean .
(2) Vyuha Roopam : The BhakthAs in
superior lokams have to go to
the lOkam of Vyuha roopis and seek
protection .VarAha Moorthy in
contrast will
descend down and
embrace the suffering SamsAris .
3) MathsyAvathAram : The fish will
protect the young ones with
nayana dheekshai . Thus , Mathsya Roopi
will cast its auspicous glances on
those roaming in SamsAric ocean .
In contrast , VarAha PirAn states that
He blesses those during their
last moments , when they stay unconscious
like
a fallen log
.
4) KoormAvathAram: Here , the Lord
carried on His back the Mandara
mountain and places it inside the
ocean for churning it . Bhumi and
the mountain were agitated by that
churning process . VarAhAvathAram
bore on its tusk the BhUmi , which was
sunk in the ocean and made
both mountains and bhUmi free from
violent shaking .
5) NarasimhAvathAram : Immediately
after the avathAram , the one that
was right in front was split ( the
pillar and HiraNyan) in to two and destroyed .
VarAhavathAram in contrast held Bhumi
tightly together and stabilized it .
6) VaamanaavathAram : This is an
avathAram , where the Lord begged for
the BhUmi that was His property from
Bali and gave it to Indhran . In VarAha
avathAram , VarAha Moorthy did not ask
HiraNyAkshan for anything ,
destroyed the asuran and recieved Bhumi
Devi majestically for His
own pleasure
.
7) ParasurAman: In ancient times ,
those who gave witness carried a weapon
(Axe) .ParasurAman held an axe in His
hand as thought to destroy His
enemies with the presence of a witness
. VarAhar on the other hand
did not possess any weapons and
destroyed His enemy with His own
tusk .Without external
weapon , He restored BhUmi , while She served
as the witness for the
avathAra Kaaryam .
8) Sri Ramachandran : He took with Him
all the sentients and insentients
at the time of departure for His
supreme abode .Varaaha Moorthy carried
however BhUmi PirAtti on His own body
.
9) BalarAmAvathAram: He had the plough
as His weapon . In VarAha
avathAram , the Lord had no weapons. He
used His own cannine tusk
for avathAra Kaaryam without any harm
to Bhmi DEvi .
10) KrishNAvathAram :
Arjunan sought UpadEsam from the Lord .
Our Lord instructed Arjuna on Karma ,
Jn~Ana and Bhakthi yOgams
first and then concluded His upadEsam
with Prapatti yOgam . In VarAhAvathAram ,
BhUmi PirAtti prayed for an upadEsam
for the benefit of the suffering
SamsAric
Jeevans .VarAha
PerumAL responded quickly with the srEshta
(Easy to practise and quick yielding )
UpAyam of SaraNAgathy to redeem
the Jeevans lost in SamsAric struggles
.
11) Kalki avathAram : It is a future
avathAram for helping those suffering
from the travails of SamsAram . VarAha
avathAram has already taken place
and the UpakAram has been done in
contrast to the yet-to-happen Kalki
avathAram .
The superiority of VarAhAvathAram is
extolled in this manner by Swamy Desikan
in this
rahasyam.
750) VarahAkhya
purANAthisaya varNana dakshiNAya nama:
Salutations to that AchAryan , who had the
skills to establish
the Superiority of VarAha PurANam over the
other PurANams .
PurANams are of four kinds: (1)SankeerNam
(2)Raajasam
(3) Taamasam (4) Saathveekam . The creators
of the first three
kinds of PurANams have blemishes and as a
result , the meanings of
these purANams have defects .They have been
refused by the PramANams.
Among the Saathveeka PurANams , VarAha
PurANam holds a lofty status.
Some of the reasons are
:
1) It provides unassailable explanations
for Tatthva-Hitha-PurushArTams .
The unassailability of the VarAha
Charama sLOkams has been endorsed by
ANDAL: " pEsiruppanahaL pErkkavum pErAvE "
.
2) VarAha PerumAn is known as "Sarvaj~nan ,
Jn~Ana PirAn , Sarva Sakthan
and Parama KaaruNeekan ". Therefore , He
has no dhOshams like saying
some thing for decieving people . As a
result , His words are superior .
The composers of Dharma Saasthrams (Manu et
al) take particular pride
in enlisting VarAha PerumAn among those who were authorities on
Dharma Saasthrams .
3) For any word , there is glory for it
because of the speaker . Similarly ,
there is glory for any word because of the
listener . BhUmi Devi is the listener
of this PurANam from VarAha PerumAn .BhUmi
DEvi is praised by
Vedams as the Empress of all
the worlds . In the guNam of forbearance ,
she excells both BhagavAn and Periya
PirAtti .
4) Many among the rest of the PurANams
are told by Karma Vasyars for
Karma Vasyars and for latter's own benefits
. There are no bonds between
the reciter and the listener . When it
comes to VarAha PurANam , the narrator
and the listener are outside the influence
of karmAs ( akarma VasyarhaL).
The listener ( BhUmi PirAtti ) did not hear
it for Her benefit .She heard it for
the benefit of the world. Therefore ,
VarAha PurANam is superior among
the PurANams.
5) MahA BhAratham is superior
among the dharmAs because of
the many VaishNava dharmams that it
contains . VarAha PurAnam
focuses on many of these VaishNava dharmams
described
in MahA BhAratham and is hterefore superior
to all the other
purANams .
751) Prapatthipara
VaarAha charama slOka BhOdhakAya nama:
Salutations to Swamy Desikan , who
instructed us that the VarAha
Charama SlOkams deal with the MokshOpAyam
of Prapatthi .
BhUmi PirAtti asked Her Lord a boon : Our
children , the chEtanams
too not have the power to perform Bhakthi
yOgam . Further , there may not
have the power to perfrom anthima smruthi ,
an important angam of
Prapatthi . She begged Her Lord to bless
such suffering chEtanams
with an easy to practise upAyam to remove
their burden .
BhagavAn rsponded to BhUmi Devi's
prayer with 2 slOkams containing
Prapatthi as an UpAyam for their upliftment
.
The first slOkam deals with the time to do
Prapatthi , fitness , the method
to do it and the target person of that
Prapatthi .
The Second slOkam states that the Prapannan
need not depend on
anthima smruthi through his own effort .
BhagavAn reveals that He will
accept all responsibilities at the helpless
time of death on behalf of
the Prapannan and bless
the Prapannan with
MokshAnubhavam .
Swamy Desikan ThiruvadigaLE
SaraNam ,
Daasan , Oppiliappan KOil
VaradAchAri Sadagopan
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