Swamy Desika Sahasra Naamam : Part X / Priest Quarters Construction at Sri RanganAtha Temple( 25 NaamAs 834-858 : Part III )

[Guest guest]

SrI:

 

Dear BhakthAs of Lord RanganAtha:

 

adiyEn will continue with the 834th to the 858th Sahasra

Naamams today, which will take us to the end of the 6th chapter

of Srimath Rahasya Thraya Saaram .

 

(834) (PraNavam) Brahma-RudhrAthi kAryathva karmavasyathva

SaadhakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who instrcuted us

that Brahmaa and Rudhran as the chief among the dEvathAs are

KaaryarhaL ( Those who are created by Sriman NaarAyaNan) and are

Karma vasyarhaL ( under the influence of their punya and paapa karmAs).

 

(Comments): Brahma and Rudhra got their exalted positions thru performance

of specail AarAdhanams of Sriman NaarAyaNan ( Example: major Yaagam of

SarvamEdham by Rudhran). Thus they enjoy their karma phalan and

therefore are beneficaries of their karmAs ( Karma vasyALs) .They have

obtained their karmAdhIna sareerams. It is very appropriate that

kaaryathvam and kaaraNathvam are mentioned together in the same

name here . Kaaryathvam ( gaining a sareeram due to karma phalan)

and Karma vasyathvam ( being under the influence of one's poorva

karmAs) go together.

 

(835) ( PraNavam) Brahma-RudhrAdhi Bhagavath paaratantrya

VichArakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who instructed us that BrahmA

and Rudhran are under the influence of VishNu Maayai ( Prakruthi) . They are

paratantrAs to Sriman NaarAyaNan , their Supreme Lord .

 

(836) (PraNavam) BrahmAdhi BhagavanmAyAyattha dheehrAsa vrutthi

dhrusE nama:

 

(Meaning) : Salutations to Swamy Desikan , who pointed out that Brahma and

Rudhran have decreased Jn~Anam (Jn~Ana sankOsam) due to their being under

the influence of BhagavAn's Maayaa .

 

(Comments): Sruthi , Smruthi and PurANams attest to this . BrahmA's Jn~Ana

sankOsam was at the time of Madhu and KaiDapan stealing the VedAs and

BrahmA losing his Jn~Anam during that time of VedApahAram . Sri HayagrIva

avathAram took place then to help Brahmaa . Rudran's Brahmahatthi dhOsham

arising from the plucking of one of the five heads of BrahmA , his father .

 

(837) (PraNavam) VishNudarsitha sargOpasargAdhividhisambhu

dhrusE nama:

 

(Meaning): Salutations to Swamy Desikan , who invted our attention

to the fact that Brahma and Rudhran have their powers of creation and

destruction of naama roopa prapancham due to the anugraham of

Sriman NaarAyaNan , their Supreme Master. ( MahA BhAratham mentions

this specifically : tathA darsitha PanthAnou/ thus having been shown

the way by their Lord , Sriman NaarAyaNan ) .

 

(838) (PraNavam) SubhAsrayathva rahitha Brahma-RudhrAdhi

SaadhakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who declared that Brahmaa and

Rudhran do not have SubhAsraya ThirumEni , the meditation of which leads

to Moksham . ( SubhAsrayam is the sacred & auspicious form of the Para

dEvathai , which is firmly and easily retained by the mind before dhyAnam

for one's saadhanaa and anushtAnam for gaining Moksha Phalan).

DhyAnam on other dEvathAs can not lead to MOksham and

will only return us to SamsAram.

 

(839) (PraNavam) Brahma-RudhrAdhi ThriguNa paaravasya

niroopakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who revelaed that BrahmA and

Rudhran are subject to the influence of three guNams ( Satthva-Rajas &

Tamas).

 

(Comment): On the opposite scale , as the Supreme Being ,

Sriman NaarAyaNan is SubhAsrayan , Sarva Sakthan , Svatantran

and is free from the influence of the three guNams unlike

the other dEvathAs.

 

(840) Brahma-RudhrAdhi BhagavathAsrithatathva VidhAyakAya nama:

 

(Meaning) : Salutations to Swamy Desikan , who reminded us that

Brahmaa and Rudhran are those , who seek the refuge of Sriman

NaarAyaNan , when they face calamities . As the Supreme Being ,

Sriman NaarAyaNan is not dependent on anyone for His rakshaNam.

He is Omnipotent .

 

(841) (PraNavam) Brahma-RudhrAdhi Bhagavat vibhoothithva

niroopakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who reminded us that Brahmaa

and Rudhran are vibhoohtis of the Para DEvathai , Sriman NaarAyaNan .

( They are His subjects and as such ruled by Him as His property).

 

(842) (PraNavam) Brahma-RudhrAdhi Bhagavath--

prakArathvaabhidhAyakAya nama:

 

(Meaning) : Salutations to Swamy Desikan , who reminded us that Brahmaa ,

Rudhran and all the other dEvathAs are prakArams to Him ( Brahmaa , Rudhran

et al are part of the body of Sriman NaarAyaNan and as such , they are

prakAram to the Lord ; they are never therefore seperated from their Lord ;

they are VisEshaNams to the Supreme Being ).

 

(843) ( PraNavam) Brahma-RudhrAdhi BhagavaccharIrathva

prakAsakAya nama:

 

(Meaning) : Salutations to Swamy Desikan, who illustrated that

Brahmaa and Rudhran are the SarIram for BhagavAn and that the Lord

is their antharAthmA (indweller ) as in case of all jeevans .

 

(844) (PraNavam) Brahma-RudhrAdhi Bhagavath DhAsathva sTapana

KshamAya nama:

 

(Meaning): Salutations to Swamy Desikan , who was capable of proving

that Brahmaa and Rudhran are the Daasa bhUthars of Sriman NaarAyaNan

( Sarvaj~nan , Rudhran declares his Daasathvam to the Lord in his eulogy

of the Lord in his Manthra Raaja Padha sthOthram).

 

(845) (PraNavam) SaathvikathvOpatthi hEthu Madhusoodhana dhrushti

dhrusE nama:

 

(Meaning): Salutations to Swamy Desikan , who understood that Saathvika

GuNam grows in one due to the glances of Madhusoodhanan falling on them

at birth ( PramANam: JaayamAnam hi purusham yamm pasyEth Madhussodhana: ,

Saathvika: Sa thu vij~nyEya: sa vai mokshArTa chinthaka: /Sage VyAsar) .

 

(846) (PraNavam) Rajas-tamO-guNaasakthi hEtu BrahmAdhi dhrushti

dhrusE nama:

 

(Meaning): Salutations to Swamy Desikan , who reminded us that the falling

of

the glances of Brahma and Rudhran on a child at birth can only lead to

the dominance of RajO and TamO guNmas respectively unlike Bhagavath

KatAksham that makes them " karuvilE Thiru udayavarkaL" .

 

(847) Brahma-RudhrAdhi MokshArTijanOpAsyathva BhadhakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who instructed us that those

who seek mOksham ( Mumukshus) should only meditate on Sriman NaarAyaNan .

Even Brahmaa and Rudhran seek the Lord , when they desire Moksham .

Brahmaa , Rudhran and others are powerless to grant Moksham by themselves.

 

(848) Brahma-RudhrAdhyupAsyathva vachO nirvAha kaarakAya nama:

 

(Meaning): Salutations to Swamy Desikan who reminded us that Rudhra

Bhakthan can not gain Moksham directly unlike VishNu bhakthan

( PramANam : Brahmaa and Rudhran bless their BhakthAs with Jn~Anam

conducive to Moksham and therfore become the kaaraNams for Moksham :

The phalan of worshipping Sooryan in seven JanmAs make one a Rudhra

Bhakthan ; continuation of worship of Rudhran in seven JanmAs will make

one a VishNu Bhakthan , who becomes eligible for moksham directly .

Thus Rudhra Bhakthi is the reason for becoming a VishNu Bhakthan ).

 

(849) Brahma- RudhrAdhi Paaramyadhruk karmAnarhathAdhi

dhrusE nama:

 

(Meaning): Salutations to Swamy Desikan , who reminded us that those

who believe that Brahmaa , Rudhran, Indhraa are superior to Sriman

NaarAyaNa among all the Devathais would be ineligible for performing

Vaidhika karmAs ( Those who persist in thinking that Brahma-RudhrAl are

Para DEvathAs will develop Bhagavath dhvEsham and will become objects

of BhagavAn's nigraham . Varaaha PurANam classes them as PaashaNDis).

 

(850) BrahmAdhi Bhagavath-saamya dhruk PaashaNdithva

SaadhakAya Nama:

 

(Meaning): Salutations to Swamy Desikan , who reminded us that those

who consider Brahmaa and Rudhran or ithara dEvathAs as equal to

Sriman NaarAyaNan are PaashaNdis( NaashtikAs and those who adopt

Vaidhika vEsham and engage in Vaidhika karmAs with the above attitude are

classed as PaashaNdis).

 

(851) ( PraNavam) VishNu-nigraahya pAthruthva rahithEtara dhaiva

dhrusE nama:

 

(Meaning): Salutations to Swamy Desikan , who reminded us that those

who have angered Sriman NaarAyaNan can not be protected by any

other DEvathAs ( Examples: KaakAsura VrutthAntham and Ambhareesha-

DhurvAsar episode).

 

(852) (PraNavam) KshiprEtara phala-prApthi saadhanEtara dhiva

dhrusE nama:

 

(Meaning): Salutations to Swamy Desikan , who understood very well

that the ithara devathAs are ideal for quick-yielding alpa samsAric

phalans ( PramANam: Geethai : 4.12 ; the Moksha Phalan will not be

given instantaneously like alpa phalan and is blessed only by Sriman

NaarAyaNan . Even those alpa phalans are empowered to the ithara

dEvathais by the Lord Himself ).

 

(853)(PraNavam) kAmyAdhyaTAsritha- anantha-purushArtadh

VishNudhiyE nama:

 

(meaning): Salutations to Swamy Desikan , who reminded us that

SarvEswaran can grant SamsAric Kaamya/alpa Phalans as well as

the grand phalan of Moksham ( When we ask for Kaamya Phalans ,

our Lord grants them and develops gradually the path for Moksham for us.

The ithara dEvathAs stop at the point of granting SamsAric Phalans) .

 

(854) (PraNavam) Ajn~yAnyadeva yajana preetha VishNu- prakAsakAya

Nama:

 

(Meaning):Salutations to Swamy Desikan , who reminded us that Lord

alone is pleased by the worship of ithara dEvathAs by those , who do not

have the proper Jn~Anam ( that the ithara dEvathAs are BhagavAn's

sareeram ). The PramANam here is Bhagavath Geethai: 7.23 , which

states that the worship done by these aj~nAnis will not count as

worship done according to SaasthrAs .

 

(855) (PraNavam) Ajn~yadEva yajana phala vaikalya saadhakAya

Nama:

 

(Meaning): Salutations to Swamy Desikan , who reminded us that

the aarAdhanam done for ithara dEvathAs by these Saasthra--

Jn~Anam deficient chEtanams would yield only less phalans .

Although the Lord is pleased with that aarAdhanam , He will only

give less phalan .

 

(856) (PraNavam) VishNvAthmakAnya dEvajana karma poushkalya

sAdhakAya nama:

 

(Meaning): Salutations to Swamy Desikan , who instructed us that those

who understood that ithara dEvathAs have VishNu as their aathmA are

the ones , whose vaidhika karmAs are fulfilled ( PoorNam) . Direct worship

of the Lord in recognition of His tatthvam as ParadEvathai will yield

the complete Phalan of that aarAdhanam .

 

(857) PraNavam) NishkAma VishNu sEvA anushangAnya Phala siddhi

dhrusE nama:

 

(Meaning): Salutations to Swamy Desikan , who instructed us that VishNu

aarAdhanam without desiring any phalans ( nishkAmyam) will yield other

auspicious phalans such as Iswaryam and AarOgyam even with out asking

( anushankam).

 

(858) (PraNavam) ParAnkusAdhi SrIsookthi SaadhithOthkrushta-MAdhavAya

nama:

 

(Meaning): Salutations to Swamy Desikan , who performed upadEsam for us

that Lakshmi Pathi , Sriman NaarAyaNan is the Supreme DEvathai based on

the SrI Sookthis of Swamy NammAzhwAr and other AzhwArs ( PramANams:

Pey AzhwAr --> "Saarvu namakku " paasuram ; Swamy NammAzhwAr: "ONDadiyAL

ThirumahaLum NeeyumE nilaa niRppa" Paasuram ).

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

P.S : Please remember to support the Living Quarters construction

project for the priests of Sri RanganAtha Temple . December 31 is the day

of the raffle draw . We have just 26 days left to complete this Kaimkaryam.

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

[Guest guest]

SrI:

 

Dear BhakthAs of Lord RanganAtha:

 

adiyEn will continue with the 859th to the 863rd Sahasra

Naamams today, which will take us from the 7th chapter

to the 10th chapter of Srimath Rahasya Thraya Saaram :

 

Chapter 7: Mumukshuthva adhikAram ( 859th Naamam)

 

Chapter 8 : AdhikAri VibhAgha adhikAram ( NaamAs: 860 & 861)

 

Chapter 9: UpAya VibhAga adhikAram ( 862nd Naama)

 

Chapter 10: Prapatthi yOgyAdhikAram ( 863rd Naama)

 

(859) (PraNavam) Mumukshaa hEthu Saaraj~nyAya Nama:

 

(Meaning) : Salutations to Swamy Desikan , who knew the essence of

how one develops a desire for Moksham .

 

(Comments) : This chapter deals with the steps that one gains

Moksha ruchi. He goes through six steps:

 

1) He gains the Jn~Anam that Sariram ( physical body) is

different from the aathmA . He understands that aathmaa

is eternal and even after the death of the physical body ,

the aathmaa can go to other worlds like svargam , narakam ,

Vaikuntam et al. This knowledge qualifies him to recieve

other worldly gains.

 

2) He recognizes that the fruit of future birth can lead to

painful state of naraka vaasam . He banishes therefore

sinful acts.

 

3) He understands next the svaroopam of the Lord as his

Supreme Master and himself as the Lord's eternal servant ,

whose svaroopam is to perform Bhagavath Kaimakryam .

He develops a taste for performing Bhagavath Kaimakryam.

 

4) He learns next the comprehensive meanings of AshtAksharam .

That removes his ahankAram and mamakAram which in turn kindles

his interest in Moksham.

 

5) He recognizes that the earthly pleasures are transient and

are mingled with sorrow. He recognizes the defects (dhOshams)

in the pleasures of svargam as well . He understands that

the pleasures of Bhagavath anubhavam in contrast are lasting

(nithyam) and limitless (anantham)as wella s free from any blemishes.

The ruchi for MOksham grows further.

 

6) after arriving at this stage , he abandons the karmAs that give

phalans in this world and observes the UpAyam leading up to

Moksham like Bhkthi or Prapatthi yOgam . He now becomes

a Mumukshu.

 

Summary of this 7th addhikAram Represented by the 759th Naama

**********************************************************************

The chEthanan comprehends the differences between the AathmA ,

Indhriyam and Sariram with the help of Bhagavath Saasthrams.

He understands about his fitness to reach the higher world and

the sorrow of wallowing in SamsAram thru birth in other wombs .

He fears the implications of accumulating sins and the consequent

stay in Narakam and avoids paapa karmAs. He understands

the loftiness of the Lord and his own lowliness and becomes

qualified to seek Moksham . He understands through his AchAryaas

the complete and correct meanings of AshtAksharam and cleanses

himself of the different kinds of ahankArams and MamakArams that

stand in the way of his progress to Moksham . Through many valid

sources of knowledge ( PramANams ) , he understands the blemishes

of SamsAric way of life and Kaivalyam ( Contemplation on one's self )

and recognizes the superiority of Bhagavath anubhaavm . He intensifies

his efforts on karmAs that will lead him to moksham and stays

away from those that will have phalans in this world. This chEthanam

is the one revered as Mumukshu or one who desires Moksham

and engages in the efforts for gaining that Sukham .SaasthrAs

celebrate him .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

P.S : Please remember to support the Living Quarters construction

project for the priests of Sri RanganAtha Temple . December 31 is the day

of the raffle draw . We have just 24 days left to complete this Kaimkaryam.

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: