(987) (PraNavam) Saasthra vyavasTA
siddhyarTa bhakthajanmAdhi
ChinthakAya Nama:
(Meaning): (This Naamaa is an
elaboration of the meaning of the previous naamaa).
Salutations to the AchAryan , who
accepted the reference to the Jaathi and birth of
BhakthAs only for the sake of
understanding the demarcation by SaasthrAs (Saasthra
Vyavasthai) .
(988) (PraNavam)
Saara-kalka-svaroopa SrImath Kaimkarya vibhAga
dhrusE
nama:
( Meaning ): Salutations to that
AchAryan , who understood the two categories of
Bhagavath Kaimkaryam , what is the
essence and what is superficial and ineffective
( Saaram and
Sakkai ) among
Kaimkaryams .
(Commentary ): Saara Kaimkaryam :
The Kaimkaryam done by the Prapannan
without expecting anything in return
and done solely for Bhagavath Preethi
or for protection of his/her AchAryan is Saara Kaimkaryam
.
Kalka Kaimkaryam ( the unfruitful ,
superficial Kaimkaryam leading one no where ):
These are the ones done for self-glorification or for hurting others or done to stop others from performing Saara
Kaimkaryams or done with some prayOjanam in mind .
Therefore , BhagavAn is pleased with
Saara Kaimkaryams done by ParamaikAnthis
and does not pay much attention to
the Kalka kaimkaryams done with
ahankAra-mamakArams .
(989) (PraNavam) Sambhandha dhee
mukAnEka mOksha hEthu
mathAnthakAya
Nama:
(Meaning): Salutations to the
AchAryan , who rejected the Mathams that
preach Sambhandha Jn~Anam and
other similar psuedo Moksha KaaraNams .
(Comments): These mathams consider
Sambhandha Jn~Anam itself as Prapatthi
instead of understanding the Jn~Anam
arising from Sambhandha Jn~Anam is the UpAyam;
the svaroopam of that Jn~Anam is
Prapatthi.There are others , who hold the erroneous
view that the mere Jn~Anam about
SiddhOpAyan (BhagavAn) is Prapatthi . That Jn~Anam
alone is not a direct cause for
Moksham . One has to have that Jn~Anam and then perform
Bhara NyAsam to gain the Phalan .
Similarly , anivAraNa Maathram is not prapatthi.anivAraNam
means not doing anything towards
one's rakshaNam . Anumathi alone is not Prapatthi .
anumathi means the state
of permissiveness , when Bhagavaan begins to protect .
In a similar vein , achith
vyAvrutthi ,chaithanya Kruthyam and Chittha SamAdhAnam
by themselves can not be equated to
Prapatthi . Bhakthi yOgam has many of these
overlapping features
. Hence to define
Prapathti and its svaroopam (aakAram) uniquely ,
one has to develop a clear Jn~Anam
about what is Prapatthi and what it is not and
where it differs from Bhakthi Yogam
.
(990) (PraNavam) Charama slOka
nikhila-dharma thyAga shaDarTavidhE nama:
(Meaning ): Salutations to that
AchAryan , who knew the six menaings of
the Sarva dharma thyAgam (Sarva
dharmAn parithyajya) referred to in the Charama
SlOkam .
(Commentary ): The six meanings of " Sarva dharmAn Parithyajya "are
:
(1) This is based on the anuvAdha Paksham . It
means : " You , who has abandoned
the desire in Bhakthi yOgam
and other difficult upAyams". It is
indicated that one's inability
to perform Bhakthi yOgam is indicated as the qualifications for choosing Prapatthi as
the UpAyam for MOksha Siddhi ( Reference : 975th NaamA).
(2) The second meaning relates to
Aakinchanyam & KaarpaNyam : Since one has
abandoned all UpAyams like Bhakthi yOgam , aakinchanyam is invoked .
The angam of Prapatthi,
namely , KaarpaNyam comes into the
front as a result.
(3) The third meaning is : rejecting all
dharmAs as angam of Prapatthi.
For instance , Yaj~nam is an angam of Bhakthi
yOgam and that needs to be
practised there . There are no such dharmAs to be
practised as angam of Prapatthi .
(4) This meaning is for the ones , who wishes to
engage in Bhakthi yOgam .
The prayOgam of "Pari" before "Thyajya" means to
abandon them without
fear or fervour .
(5) This means to abandon the feeble effort to
engage in an extremely difficult
upAyam of Bhakthi yOgam .
(6) This sixth meaning refers to the mixing up of
Bhakthi yOgam with Prapatthi
yOgam . It points to the need for clear
understanding that Prapatthi yOgam should
not be admixed with Bhakthi yOgam during
UpAya anushtAnam because of doubts
on the inefficacy of Prapatthi to grant Moksha
Siddhi as the fruit of such an effort
.
(991) (PraNavam) Charama slOkaika
saBdha saptha ShaDarTOkthi vichakshaNAya Nama:
(Meaning ) : Salutations to the
AchAryan , who was competent in explaining the six
meanings of "yEka " sabdham in
charama slOkam ( Maam yEkam SaraNam vraja).
( Commentary ): Charama slOkam instructs
: " Maam yEkam SaraNam vraja"
( perform SaraNAgathy only to Me). Maam and yEkam
both mean the same .
The question arises as to why the two words
meaning the same is used by
the Lord . Therefore one has to provide the
special meaning for the word ,
"yEkam " and the purpose of using it after "Maam "
. There are 7 meanings for
yEkam in this context :
(1) "Tannai tantha KaRpakam " meaning : The Lord
is both UpAyam and UpEyam
( Means and the goal ) . That is why , the word
"yEkam " is used .
(2) Iswaran alone is UpAyam and not Jeevan . Jevan
is not the PradhAna UpAyam
but it is Iswaran and His anugraham that is the
chief upAyam . yEka sabdham
here refers to that tatthvam
.
(3) Iswaran alone is the UpAyam and not even
Prapatthi , which is just a vyAjam .
BhagavAn's intrinsic KaruNA guNam (Bhagavath
Sankalpam ) alone is the UpAyam.
Tath yEkamEva UpAyam . Reference is to the 915th
Naamaa .
(4) For the Prapannan , Iswaran alone is UpAyam
and other UpAyams like
Bhakthi should not be admixed while performing Prapatthi . "aaRenakku
ninn
paadhamE saraNAhat-tanthozhinthAi " says AzhwAr in
this context .He stands in
the place of difficult to perform Bhakthi yOgam
for us who are asakthAs .
(5) yEka sabdham here refers to the nonperformance
of other angams along
with Prapatthi angams .For instance Bhakthi yOgam
requires the perfromance of
Yaj~nam , dhAnam etc along with Yama-niyama angams
.
(6)The Lord alone (yEkam) will give all the
desired fruits realized through other
upAyams . Therefore , there is no need for upAyams
other than Iswaran .
The combined phalans given by individaul upAyams
like Karma , Jn~Ana
and Bhakthi yOgams are given together by the
Lord alone and therefore , there is
no need to seek other UpAyams .
(992) (PraNavam)
Paratantra svabhAvAthma Vidhyanarhathva bhanjakAya
nama:
(Meaning): Salutation to the
AchAryan , who rejected the notion that the Jeevan
with the svabhAvam of
Paaratantryam is unfit to be commanded to follow
the vidhi (instruction ) to perform
SaraNAgathy .
( Commentary) : Some ( Saankya-Saankara ) matams
believe that only those
who are Svatantras (independent) can be expected
to follow commands like
"SaraNam vraja". According to the Para Matha
Vaadhis , If one (Jeevan) is
Paratantran (Slave) to the others ,
then that Jeevan can not be a
Kartthaa .
The answer according to our Matham is that the
fact of Jeevan becoming
kartthaa is under the control of the Lord . Even
if the jeevan is utterly dependent
on the Lord ( paratantran) , it becomes also
a karthaa . Bhagavaan alone gives
it the indepenence (svatantram) to engage in
kaimkaryams , while staying as
a Paratantran to the Lord . It is therefore not
against the svabhAvam of
the Jeevan to be a kartthaa and to accept the
granted SvAtantryam .
The jeevan accepts the independence given by the
Lord and engages
in acts commanded by Him . Hence , the Jeevan
becomes Paratantran to
the Lord by doing what pleases Him .This state of
being is the end limit of
Paaratantryam .
(993) (PraNavam)
ParatantrAthma karthruthva savroopa visadhOkthimathE
nama:
(Meaning): Salutations to the
AchAryan , who could explain lucidly the karthruthva
SvabhAvam of the JeevAthma and of
what nature it is .
(Commentary) : Jeevan has Jn~Anam , Icchai and
Prayathnam ( aRivu , Aasai and MuyaRcchi
in Tamil ) as the three dharmams .Of these
three , Icchai and Prayathnam are manifestations
(avasthA visEshams) of Jn~Anam
. Icchai and Prayathnam are not
seperate guNams.
Prayathnam is that state of Jn~Anam , which
stimulates the Sareeram to engage in
an act and initates karthruthvam . This
karthruthvam is valid only for chEthanams and not
for achEthanams .
Some Para Matha Vaadhis believe that the
karthruthvam is exclusively for Kaimkaryam
and therefore the performance of UpAyam like
SaraNAgathy (Karthruthvam ) is in conflict
with the svaroopam of the Jeevan ( Svaroopa
Virudhdam) . This is not correct . Even
the performance of Kaimkaryam is the upAyam for
gaining the fruit of Bhagavath Preethi .
Therefore , if UpAya Karthruthvam is Svaroopa
Viruddham , then we are driven to
the conclusion that the Kaimkaya Karthruthvam is
also is Svaroopa Viruddham
.
We would then have to abandon all Kaimkaryams as
well .
BhagavAn has given cognitive powers ( aRiyum
sakthi) and the power to engage
in activities ( pravrutthi sakthi) as well as
Sarireeam and Indhriyams and stays
as DhArakan and stimulator ( ThooNDubhavan) . It
is only because of these reasons ,
Jeevan can initate action (prayathnam) . Thus
karthruthvam of the Jeevan in a general
sense is under the command of the Lord (Bhagavath adheenam) . In a particualr sense
,
Bhagavan commands the Jeevan to engage in karmAs
as guided by poorva janma
karmaas . While karthruthvam has arisen as a
result of Bhagavath adheenam ,
SamsAra bhandham continues , when one thinks that
they are engaged in karmAs
as Svatantran .
This type of Karthruthvam (Bhagavath adheena
Karthruthvam) is present during
the time of performing upAyam . It continues in
Moksha dasai , when one enjoys the fruits
of Moksham . During the Moksha dasai , Kaimkarya
Karthruthvam is realized through
the muktha jeevan's wish (icchaa) in
conformity with Bhagavaan's many wishes .
During the SamsAra dasai , karthruthvam arises
from the Jeevan's own poorva karmaas
( admixtures of Sathva-Rajas and Tamas ) as
steered by the Lord . The Rajas and
Tamas-driven karmAs will lead to the
continuation of SamsAra bhandham and
the Sathvam driven karmAs will become the
reasons for Moksham . The Karthruthvam
experienced in Moksha dasai is free from any one
of the three guNams .
(994) (PraNavam) SrImath karthru
prErakAnumanthru kArayithruthva vidhE nama:
(Meaning): Salutations to that AchAryan , who has
clear knowledge about Bhagavaan's
Karthruthvam , PrErakathvam , Anumanthruthvam and
Kaarayithruthvam .
(Commentary ): Our Lord is saluted as KarthA ,
Kaaryithaa , upEkshakan and
anumnatha by the Saasthrams . A superficial look
at these doctrines may give
us the impression that they are contradictory to
reach other . Swamy Desikan
removes what looks like contradictions thru
explanations based on vishaya
vyavasthais.
This SahasranAmam starts with Srimath Sabdham to
indicate that the Lord plays
these roles always accompanied by His divine
consort , MahA Lakshmi . This is
sampradhAya rahasyam . AdhikaraNa SaarAvaLi and
Thaathparya Chandrikai
and other Sri Sookthis of Swamy Desikan elaborate
on the above doctorines
(BhagavAn's Karthruthvam et
al) . Now for some definitions :
1.Kaarayithaa - -
- When the Lord commands one to perform a karma , He
becomes
the Kaarayitha . This happens for some jeevans .
The name "PrErakan " is the same
as Kaarayithaa.
2. Kartha: This means one who does perform the
Karma . Since He engages in
the act of creation and blesses the BhaagavathA's
with the Phalans , He is Karthaa.
3. UpEkshakan ( One who ignores) : When a Jeevan
starts to engage ina karma ,
the Lord becomes UpEkshakan , if he ignores the
initiation of the karma by the jeevan .
He looks away .
4. AnumanthA : If the Lord permits the Jeevan to
initiate the Karma , then He is known
as the Anumanthaa .
5. Sahakaari : The Lord is Sahakaari , when He
does the major portion of the Karma
with the Jeevan and helps the Jeevan in this
manner .
(995) (PraNavam) kriyamANa agha
vidhvamsi prapathti prathipAdhakAya Nama:
(Meaning) : Salutations to the
AchAryan , who held the view that Prapatthi has
the power to remove paapams acquired
even while doing Prapatthi .
(Commentary ) : This naamaa is connected with the
"Sarva PaapEpyO " section
of the Charama SlOkam . The paapams of the past ,
present and future are
included here. One may committ paapams at the time
of performance of
Prapatthi knowingly or unknowingly . That kind of
paapam can also be
destroyed by Prapatthi .
(996) (PraNavam) BrahmavidhyArambha
nashDAslishDa karma svaroopa vidhE nama:
(Meaning) :Salutations to that
AchAryan , who had a clear understanding of the Svaroopam
of the KarmAs that were destroyed
during the beginning of Brahma VidhyA ( Prapatthi)
as well as those , which do not
stick to one after Prapatthi .
(Commentary ): Bhagavaan has assured us : "Sarva
PaapEpyO MokshayishyAmi ".
He has said that He will release us from all knids
of Sins. All sins & PuNyams
except PrArabdham accumulated before Prapatthi are
destroyed at the time of
Prapatthi . PrArabdham is the karmaa , which
has already started to yield fruits.
This wont be destroyed by Brahma Vidhyaa (
Prapatthi). One has to experience them .
Those PuNya Paapams acquired after Prapatthi
unknowingly and those acquired
under unavoidable circumstances will not stick.
Those done deliberately after Prapatthi
can be destroyed only thru
Praayascchittham or Bhagavath daNDani of the light sort
.
Prapatthi has the unique glory of destroying even
PrArabdha Karmams .
(997) (PraNavam)
priyA-priyOpa-samkrAntha vidhvath puMyAgha vEdhithrE nama:
(Meaning): Salutations to the
AchAryan , who knew that the Prapannan's Paapa-PuNyams
go respectively to the virOdhis
(apriyaas) and suhruths (Priyaas) of the Jeevan at the time of
ascent to Sri Vaikuntam
via
ArchirAdhi maargam
.
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan Oppiliappan Koil VaradAchAri Sadagopan
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