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Oppiliappan List Archive: Message 00173 Aug 2005

 
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SrI:
 
Dear Swamy Desika BhakthAs :
 
We will study Swamy Desika Sahasra Naamams from 524- 534 today :
 
524. SrI pAncharAthra rakshAkruthE nama:
 
(Meaning): Salutations to the AchAryan , who blessed us with
the RakshA Grantham of Sri PaancharAthra Rakshai to defend
the tenets of that Aagamam .
 
Swamy Desikan starts with the statement that PaancharAthra
Aagamam is PramANam and covers in this rakshA grantham
the various anushtAnams based on it .
 
From NaamAs 525-543 , the NaamAs are constructed to cover
the content of the chapter of RakshA entitled : " SiddhAntha -
VyavasthApanam ". From NaamAs 544-556 cover the chapter ,
"NithyAnushtAna SthApana adhikAram . From nAmAs 557-680 ,
the content of the chapter named "Nithya vyAkyAna adhikAram "
is covered . 
 
525.  PancharAthra pramANa vidhE nama:
 
(Meaning) : Salutations to the AchAryan , who knew that PaancharAthra
Aagamam is a valid PramANam .
 
There are some , who do not accept PaancharAthram as PramAnam .
Swamy AaLavanthAr refuted this in his Sri Sokthi named "Aagama
PrAmANyam " . Swamy Desikan follows the path of Swamy AaLavanthAr
in establishing the veracity of PaancharAthram as PramANam .
 
The source for PaancharAthram is yEkAyana Saakhai of Vedam .
Hence it is a Saasthram that originated from the Vedic roots and
can not be aprAmANyam . These texts were revealed by BhagavAn Himself ;
MahA BhAratham  , Brahma Soothram and Poorva MeemAmsa Saasthram
lend additional support for the authenticity of PaancharAthram as a PramANam.
 
526.  asmArTha samskriyAdheena abrahmaNyApatthi vaarakAya nama:
 
( Meaning) : Those who practise  PaancharAthra Aagamam do  not
follow samskArams in the manner sactioned by Smruthis ; they follow
a different road . Hence some accuse them of being unfit for being
recognized as Brahmins (a BrAhmaNyathvam) . Swamy Desikan addressed
this and reconciled that PaancharAthram-based samskArams are acceptable
since PaancharAthra Saasthram originated  also from Sruthi (yEkAyana Sruthi). 
 
527.  thrayyAgamOktha  karmAdhikAri vaishamya sAdhakAya nama:
 
(Meaning): Salutations to that AchAryan , who explained the differences between
adhikAris performing karmAs in the manner prescribed by the Sruthi and those
who follow the Aagamic route .
 
The adhikAri vidhyAsam was explained by Swamy Desikan . Those who follow
Sruthi perform AagnEya Yaagam . They gain the desired alpa phalan of Svargam
from that peerformance of that Yaagam . On the other hand , those adhikAris ,
who follow PaancharAthram and perform abhigamanam , IjyA gain the big phalan
of Moksham . Thus there is a difference in the adhikAris and their goals
for Sruthi  and Aagama anushtAthAs .
 
All adhikAris can follow their Soothrams  and perform their anushtAnams .
They do not need to follow what other adhikAris do based on their
Soothrams or fitness. It is hence perfectly alright for PaancharAthra
adhikAris as Aagama nishtars to perform samskArams that has been
prescribed for them . They do not need to follow the anushtAnam
prescribed for Veda Nishtars . 
 
528.  yEkAyanApourushEyabhAva sAdhanavEdhithrE nama:
 
(Meaning) : Salutations to the AchAryan , who was capable of
establishing that yEkAyana SaakhA is apourushEyam (not created by
humans) . It is PramANam like any other Veda bhAgam since it is
derived from yEkayana Saakhai .
 
529.  SrI PaancharAthra siddhAntha bhEdha lakshaNa vEdhithrE nama:
 
(Meaning): Salutations to that SadAchAryan , who was completely conversant with
the many features (lakshaNams) of Sri PaancharAthra Aagama siddhAnthams.
 
There are Four PaancharAthra SiddhAnthams:
 
1. Aagama SiddhAntham emphasizing the worship of just the four VyUha
Moorthys( VaasudEvAdhi Moorthys).
 
2. Manthra SiddhAntham : Worship of many VyUha Moorthys , the 12 KesavAdhi
Moorthys with Devis and weapons .
 
3. Tantra SiddhAntham : Worship of other Bhagavath roopams instead of
the four VyUha Moorhtys with Devis , AabharaNams and Aayudhams .
 
4. TantrAnthara SiddhAntham : Worship of BhagavAn with Lion or Horse faces
with or without their parivArams .    
 
530 .  chathurvidhAgama Brahma prApthi hEthuthva sAdhakAya nama:
 
(Meaning): Anyone of the above four Aagamams (SidhdAnthams)
can lead to or result in Brahma PrApthi ( attaining Para Brahmam ) .
All of them will grant Moksham on practise .
 
Sri HayagrIva Samhithai states that Aagama SiddhAntham will grant
Moksham for practioners . Manthra SiddhAntham will grant Siddhi
and Moksham . Tantra SiddhAntham will yield the four PurushArTams .
TantrAnthara sddhAntham will bless one with whatever phalan one desires.
 
531.   siddhAntha samhithA tatthath sAmkarya parihAra VidhE nama:
 
(Meaning): Salutations to that AchAryan , who knew the fixes ( ParihArams)
for the dhOshams arising from the admixture (Saankaryam) of the above
siddhAnthams or Tantrams .
 
There are subdivisions for each of the above siddhAnthams and they are
known as Tantrams . These siddhAnthams should not be mixed together .
When a Temple is built and consecrated in one siddhAntham , the worship
should not be altered later to another siddhAntham . Same siddhAntham
and Tantram should be maintained all through .Great harm will arise by
shifting or admixing SiddhAntham or Tantram . Nithya Pooja UthsavAdhikaL
should be conducted always in the same SiddhAntham or Tantram with
which the temple was consecrated . If there is a mix up between siddhAnthams ,
prOkshaNam and sahasra kalasa abhishEkam has to be performed .
If there is Tantra sangraham , MahOthsavam should be done with
DhvajArOhaNam . SamprOkshaNa prAyascchittham has been referred to
for other saankara dhOshams .   
 
532.   svAnyasiddhAntha karmAdhikAra abhAva prasAdhakAya nama:
 
(Meaning) Salutations to that AchAryan , who established that a priest
or yajamAnan who recieved dheekshai in one Tantram has no rights
to follow other Tantrams . He has no rights or adhikAram beyond
the SiddhAntham or Tantram in which he recieved the dheekshai . 
 
533.   AagamAvAnthara uthkarshApakarshAdhi vidhAyakAya nama:
 
(Meaning): Salutations to the AchAryan , who indicated the grades of
superiority among the various Aagamams .
 
Among the PaancharAthra Aagamams , there are indications of gradations
in loftiness . The lowest is TantrAnthra SiddhAntham and the loftiness
increases from there in this kramam : Tantra SiddhAntham , Manthra
SiddhAntham and finally Aagama SiddhAntham ( the highest) .Sri Paadhma
Samhithai states that those who recieve adhikAram (dheekshai) will move up
step by step to the highest siddhAntham ( Aagama SiddhAntham) . 
 
534.   UthkrushtasTa nikrushDOktha  kriyAdhikruthi BhOdhakAya nama: 
 
(Meaning) : Salutations to that AchAryan , who revealed that one who recieved
the dheekshai in the highest of Tantrams has adhikAram to perform kriyAs
associated with the lower Tantrams .
 
Swamy Desikan said earlier that one who recieved Dheeksha in one tantram
has no adhikAram to engage in kriyAs associated with the other tantrams .
Swamy  clarifies that statement here by pointing out that one who ascended
to the highest tantram or siddhAntham step by step is allowed to perform
kriyAs associated with the lower Tantram or SiddhAntham .
 
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 . A contribution of Rs.50,000 will have
your familyname inscribed in the special Marble slab  .
Please refer to the following  web site for details :
 
http://www.srikainkarya.org
 
NyAsa VidyAvinirvODA    nyasthAthma Bhara rakshaka:
svakaimkaryakaruchida: svadhAsya prEmavardhana:
 
Sri HayagrIva Sahasra Naamam : 132nd SlOkam
 
NamO Sri Yoga  HayagrIvAya !  
 


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