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Oppiliappan List Archive: Message 00162 Aug 2005

 
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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 :
 
http://www.srikainkarya.org
 
NamO Sri Lakshmi HayagrIvAya !          


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