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 :
NyAsa
VidyAvinirvODA nyasthAthma Bhara rakshaka:
svakaimkaryakaruchida:
svadhAsya prEmavardhana:
Sri HayagrIva Sahasra Naamam
: 132nd SlOkam
NamO Sri Yoga
HayagrIvAya !
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