SrI:
Dear Swamy Desika BhakthAs
:
We will study Swamy
Desika Sahasra Naamams
from 501- 511 today
:
501.
Parabhakthi-Parajm~Ana-ParaprEma SOdhakAya nama:
(Meaning): Salutations to
Swamy Desikan , who examined thoroughly
Parabhakti , Para Jn~Anam and
Parama Bhakthi referred to in AchArya
RaamAnujA's Gadhyams .
Para Bhakthi is superior
Bhakthi , which makes the devotee long more
and more
for the
SaakshAthkAram (darsanam ) of BhagavAn .
Para Jn~Anam is the
successive waves of Bhagavath
SaakshAthkAram ; it is the
Para Jn~Anam (Superior Jn~Anam).
Parama Bhakthi : The desire to enjoy the Lord , who is the object of
SaakshAthkAram without let
.This is the highest of Bhakthi . This is
PrEma roopa bhakthi
.
ParipoorNa BrahmAnubhavam
results from these three , which blesses one
with nithya kaimkaryam to the
dhivya dampathis. AchArya RaamAnujA prays
for these boons in the
Gadhyam .
502. nyAsa-svaroopa
vishayAyattha vaishamya-saadhakAya nama:
(Meaning): Salutations to the AchAryan ,
who showed the differences
in the upAyam of Bhara nyAsam from the
perspective of its Svaroopam
and Vishayam .
This nAmA arises from Swamy Desikan's
NikshEpa rakshai Sri Sookthi .
The Svaroopam of Bhara NyAsam is: It has
pancha angams like aanujkUlya;
Sankalpam ; it places the burden of one's
rakshaNam with BahgavAn;
it results in aathma
Svaroopa samarpaNam at the
Thiruvadi of BhagavAn .
This is the most important
aspect of the Svaroopam of
Bhara SamarpaNam
( Acceptance of the responsibilites of
protection of the aathmA by the Lord).
The vishayam (Object) of Bhara NyAsam : It
is BhagavAn , the Supreme Lord ,
Sarva Seshi with auspicious attributes like
Vaathsalyam that makes Him
the appropriate Vishayam for
Bhara NyAsam .
The Svaroopam and Vishayam of Bhara NyAsam
are thus distinctly different
and this was elaborated by Swamy Desikan in
his bhAshyam on Gadhyams.
503.
PanchAyudhAvantareeya prayOjana vichArakAya nama:
(Meaning) : Salutations to
the AchAryan , who revealed the avaAnthara
prayOjanams ( inner purposes
) of the five weapons adorned by the Lord.
The five chief weapons of the
Lord ( Sankham , Chakram , Gadhai , Sword
and bow) are (1)for Bhaktha
rakshaNam and (2) for BhakthAs to enjoy His sevai
adorning them . He has
no need for them for His own protection . They also
have additional prayOjanams :
Sankham has the power to grant moksham .
Padhmam ( Lotus) is the cause
behind creation . Chakram is for sthithi
( nurturing of the created
beings ) . Gadhai is for SamhAram (destruction) .
These weapons
remind one of the
particular avAnthara prayOjanams (akthis)
of
the five weapons
of the Lord .
504. PanchAyudha pramANeeya
virOdhOddhAra kOvidhAya nama:
(Meaning): Salutations to the AchAryan ,
who was able to remove
the inconsistencies about PanchAyudham's
role described by different
PramANams.
Srimath BhAgavatham states that
PanchAyudhams and Pancha BhUthams
are manifestations
of His sakthi . VishNu PurAnam
states that tatthvams like
Mahath stand as PanchAyudhams. It appears
as though these two
PramAnams are inconsistent with each other
in describing the nature of
PanchAyudhams . Swamy Desikan showed that
they have different meanings
(Taathparyams) and therefore these
PramANams are not inconsistent with
each other .
505. GadhyOktha
Pithru-mAthrAdhi-thyAga nirvAha kOvidhAya nama:
(Meaning): Salutations to the
AchAryan , who was skillful to resolve
the context and intent
of Gadhyam passages , where AchArya RaamAnuja
says that he
is abandoning his links to his Father , Mother ,
wealth
and AchAryAs ,
while performing
his SaraNAgathy at the sacred feet of
the Lord .
The question arises:
SaasthrAs edict that parents are to be protected
and revered .
How can one
justify their abandonment ?
The explanation is that
AchArya RaamAnuja is ready to sacrifice what is dear
to him ( parents , wealth
etc) and what is hitham for him ( AchAryan) and
dharmArTa
kaamam sanctioned
by Saasthrams since they might prove to be
obstacles for Moksham .
AchArya RaamAnuja implies that objects irrelevant
for Moksham will be
sacrificed .
The other view advanced by
Swamy Desikan to resolve this "inconsistecy"
is : PithA and MaathA can be
viewed as helpers for performing Kaamya
KarmAs and fulfilment of
arTam and Kaamam . In that case , they are obstacles
to MokshOpAyam . If they
serve as helpers for Moksham , then they should be
accepted , protected
and revered . With this fine distinction , the controversy
ceases to exist
.
506.
akruthyakruthyaakarana apachArAdhi visEsha-vidhE
nama:
(Meaning): Salutations to Swamy Desikan ,
who commented on
the five kinds of apachArams ( trespasses ,
acts prohibited by
the SaasthrAs) mentioned in Gadhyam :
Akruthya karaNam ,
Kruthya akaraNam , Bhagavath apachAram ,
BhAgavatha
apachAram and asahya apachAram
.
All of the five can come under the general
category of Bhagavath
apachAram ( transgression of Bhagavath
Saashtrams) . Swamy Desikan
the uniquenes sof each of these five
apachArams in his commentary on
Gadhyam ( Gadhya
BhAshyam):
1. akruthya karaNam : Doing things not
recommended for one's VarNAsramam.
2. Kruthya akaraNam : This apachAram arises
from abandoning what is
prescribed for one's varNaasramam as
dharmams (e.g) Not performing
SandhyA Vandhanams at the prescribed
times.
3.Bhagavath apachAram : the direct
apachAram at Bhagavath sannidhi .
There are 32 Bhagavath apachArams that
should be avoided ( vide :NaamA 598).
4. BhAgavatha apachArams : Causing
sorrow to the Lord's TadheeyAs ( dear to
BhagavAn) .
5. asahyApachAram : the unforgivable
trespasses/offenses such as cheating
one's AchAryan (Guru dhrOham ) ,
Condemnation of the Lord (Iswara nindhai)
et al.
507.
bhakthApachAra-vidhE nama:
(Meaning): Salutations to
Swamy Desikan , who was fully conversant with
the many kinds of offenses to
Bhagavath bhakthAs like insulting them ,
laughing at them and
hating them .
508 . pApa-sakthi
bhEdha niroopakAya nama:
(Meaning): Salutations to Swamy Desikan ,
who proved the unique power of
Paapams (sins) .
Paapa sakthi hides the Tatthva Jn~Anam from
the sinners , creates unfitness
for performing prscribed karmAs , ruchi for
accumulating addiitonal paapams
and maintenance of Vaasanai (residual
impressions carried over
from birth to birth).
The power of sins (Paapa sakthi) arise from
nigraha visEsham of the Lord.
That is why AchArya RaamAnuja prays for the
removal of all apachArams:
" SarvAn asEshAn kshamasva" in the gadhyam
. The prayer to the Lord
is for removing His nigraham (anger) over
one's apachArams .
509 . rahasya
spashDa bhakthApachArAdhi parihAra-vidhE nama:
(Meaning ): Saluttions to
Swamy Desikan , who was conversant with
the ways to remedy direct and
indirect (unconscious) apachArams to
BhakthAs of the Lord . Swamy
Desikan explains the parihAram (cure)
for overcoming BhAgavatha
apachAram and thereby gain the forgivance
of the Lord
.
If it was a conscious
apachAram to BhaagavathAs , the pardon should be
sought directly from the
offended BhAgavathAs. If the apachAram is acquired
unknowingly , then the pardon
should be sought from BhagavAn.
510 .
varthamAna bhavishyath-kaamya
kshamArTana yukthividhE nama:
(meaning): Salutations to the AchAryan ,
who understood the reasons why
AchArya RaamAnuja sought forgivance against
the vipareetha apachArams
that could result from future Kaamya KarmAs driven by Vipareetha Jn~Anam
.
Here , Swamy Desikan explains that future
Kaamya karmAs might end up
giving phalans other than moksham (Svargam
or SamsAric bond) and hence
Swamy Desikan states that AchArya RaamAnuja
included future kaamya
KarmAs (Both PuNyams and Paapams) in
his prayer .
511. prapanna
abhuddhi poorvainO nishkruthi ukthya virOdhi vidhE nama
:
(Meaning): Salutations
to the AchAryan , who defended the performance of
PrAyascchitha
Prapatthi for protection against sins accumulated from
unconscious
trespasses .
Swamy Desikan explains
that sins accumulated consciously will be
destroyed by the
observance of appropriate PrAyascchitthams. Swamy
Desikan points out that
there is no virOdham in performing PrAyascchittha
Prapatthi for sins
accumulated from unconsciously committed
apachArams.
Swamy Desikan ThiruvadigaLE
SaraNam ,
Daasan , Oppiliappan KOil
VaradAchAri Sadagopan
( P.S) : Please do not
forget your support for the ongoing Kaimkaryam
to complete the
construction of the MahA Mantapam on Oushadha
Giri for
the SeVArthees of Lord HayagrIvan
. A samarpaNam of $75
would permit coverage of
10 Square feet of the Mantapam and
the Pathway around the
Mantapam . Please refer to the following
web site for details
:
NamO Sri Lakshmi HayagrIvAya
!
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