Swamy Desika Sahasra Naamam : Part XXIV , NamAs 913-916 / Thuppul Sannidhi NithyArAdhanam sponsorship

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SrI:

 

Dear BhakthAs of Swamy Desikan :

 

913) (PraNavam ) Prapahyadhikriyavath visEshaNathva

nirOdhakAya Nama:

 

( Meaning) : Salutations to that SadAchAryan , Swamy Desikan ,

who refuted the view that Praaptthi is just adhikAri VisEshaNam

and not an UpAyam for Moksham .

 

(Comments) : Some say that Prapatthi is not an UpAyam

but a mere adhikAri VisEshaNam . What is this adhikAri visEshaNam ?

Adhikari is the one who is desirous/qualified to undertake some thing .

VisEshaNam means distinguished or defined by an attribute .

Let us now examine adhikAri visEshaNam in the context of

Prapatthi and understand why Swamy Desikan rejects

the view that Prapatthi is not adhikAri VisEshaNam and

supports the view that Prapatthi is instead an UpAyam .

 

Vedam says that one who desires Svargam should perform

a yaagam . Here , the distinguishing feature of this adhikAri

(adhikAri VisEshaNam/adaimozhi ) is the desire for Svargam

(Svarga-kaamaAnAvAn ) through the performance of

an appropriate Yaagam . The one who is going to perform

the Yaagam is the adhikAri . Desire for gaining Svargam

becomes VisEshaNam for him . Whatever is siddham that

existed before the act is adhikAri visEshaNam. Desire to gain

svargam is what is present earlier that makes the adhikAri perform

the Yaagam. Prapatthi is not like that desire for svargam

which existed before to encourage the peformance of

Yaagam . Prapatthi is done only after hearing the injunction

" MaamEkam SaraNam vraja" and it was not siddham like

the desire for Svargam that prompted the adhikAri to

perform the Yagnam . BhagavAn is siddhan and the UpAyam

to reach him is Prapatthi . SaashtrAs thus teach that Iswaran

was the upAyam for the one who did Prapatthi.

 

Swamy Desikan arguements are based on the teachings of Swamy

AlavanthAr ( Aagama PrAmANyam ) and AchArya RaamAnujA's

Sri BhAshyam's PhalAdhikaram ; Swamy concludes thereform

that Prapatthi can not ever be AdhikAri VisEshaNam ; It ( Prapatthi) is

instead an UpAyam for Moksham .

 

914) (PraNavam) MokshAnupAya SaraNa-vrajyA-vaadha

vinAsakAya Nama:

 

(Meaning ): Salutations to that AchAryan , who defeated the view

of Para Mathams that Prapatthi is not an UpAyam for Moksham .

He proved that this point of view is athivAdham ( outside the Saasthrams).

 

(Comments) : Many SaasthrAs say : perform Prapathti. If one insists

that Prapaathi need not be done , there is the danger of Saasthra

VirOdham . Swamy NammAzhwAr has declared : " Unnadikkeezh

amarnthu puhunthEnE "to indicate that he has performed Prapatthi

(UpAya anushtAnam) . If one does not do Prapatthi as practised by

the AzhwArs, then there will be virOdham for PoorvaanushtAnam.

If we intrepret the AzhwAr's Sri Sookthis differently , there will be

contradictions between the past and present statements . There

can not be any inconsistency in AzhwAr's aruLiccheyalkaL . Therefore ,

one has to accept the past explanation and be consistent to it .

 

Further , it has been said in Srivachaa BhUshaNam : " AzhwArkaL

Prapatthi PaNNiRRum archAvathAratthilE " ( AzhwArs performed

Prapatthi to the archAvathAra Moorthys). It has also been said

in this Sri Sookthi : " Bhakthi paaravasyatthAlE PrapannarkaL

AzhwArkaL " ( AzhwArkaL are PrapannAs as a result of the dominance

of their Bhakthi ). Sri MaNavALa MaamunikaL has obsrved further :

" Prapannar yenpathu BharanyAsam paNNinavarkaL ' ( Prapannars

are those , who have performed BharanyAsam ) .Prapatthi is

thus the PrAdhana UpAyam for Moksham .

 

915) (PraNavam) Prathibhandha nirAsaikOupayuktha

vyAja vEdhithrE Nama:

 

(Meaning ) : Salutations to that AchAryan , who explained

that Prapatthi is only a ruse (vyAjam ) for Prapatthi . It only

removes the obstacles to MokshAnubhavam .

 

(Comments ) : The performance of the Yaagams help us

to gain SvargAnubhavam . Prapatthi is not like that . Prapatthi

does not create MokshAnubhavam . We as jeevans have a natural

right to that anubhavam . Prapatthi removes the obstacles

to that anubhavam ( Paapams and the consequent anger

of BhagavAn) . Bhagavaan becomes pleased with the performance

of the UpAyam of Prapatthi and controls His anger over trespasses.

When the obstacles are removed , MokshAnubhavam results .

It becomes a sahakAri ( assistance) for removal of the obstacles.

The obstacles are just like the dirt on the gem . Once that is removed ,

the already existing lustre of the gem becomes immediately

visible.The lustre was there all the time and the dirt was

hiding it from being enjoyed fully. In a similar vein , Prapatthi

does not create MokshAnubhavam . Therefore , it is a vyAjam

for removing the obstacles standing in the way of Moksha

anubhavam that we are entitled to . The very fact that the gem

has the lustre is due to Bhagavath Sankalpam .Therefore ,

it is appropriate to recognize that BhagavAn is the ultimate

UpAyam and Prapatthi is a vyAjam .

 

916) (PraNavam) Deva-svAtantrya karuNAmoola vyAja

nirAsagnE nama:

 

(meaning ): Salutations to that AchAryan , who refutes the view that

the act of Prapatthi (VyAjam) is not needed because the Lord is

independent and merciful .

 

The AakshEpam for Prapatthi:

 

Chethanan is is struggling in SamsAram for aeons.The reason for

the Lord to ignore that jeevan for ages and finally correct him

and bless him is the Lord's independence. Is it not so that the Lord

did not respond to Swamy NammAzhwAr's query :

 

" inRennai poruLAkki yennai TannuLL vaitthAn , anRu yennai puRam

pOha puNartthathu yenn seyvAn ? " ( Today , he made me meaningful and

kept me inside Himself and yet in the past , He ignored me , how can I

explain this ?) .

 

The Lord did not answer this question . One can conclude from that

silence of the Lord that He was suggesting that He is independent

and can choose to use His dayA guNam and grant Moksham , whenever

He pleases .Therefore , there is no need for us to perform specific

Prapatthi to gain Moksha Sukham .

 

SamAdhAnam for the above objection:

 

One can not conclude that upaaya anushtAnam is not necessary

because of the Lord's independence. Although He is a Svatantran ,

He expects the UpAyam of Prapatthi (VyAjam) to avoid the dhOsham of

Vaishamyam being attached to Him ( Please see the comments relating to

the 911th Sahasra Naamam . Swamy NammAzhwAr said elsewhere :

" ThirumAlirumsOlai Malai yenREn , yenna, ThirumAl vanthu yennenju

niRaya puhunthAn " ( I just said ThirumAlirumsOlai malai , He used it as

a VyAjam for my Prapathti and entered my mind and blessed me ).

Therefore , the performance of Prapatthi as a vyAjam is supported .

 

After the Lord wills ( making the sankalpam ) to protect one , He will

unfailingly protect that jeevan . We do not need to seek or ask anyone else.

No one can stop Him from protecting that jeevan . His SvAtantryam is

the reason for all that. He is not under the control of anyone. He protects

according to His sankalpam. It is to that extent His SvAtantryam comes

into play.It is not saying that you do not need to perform Prapatthi .

 

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

http://www.sadagopan.org

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri NaarayaNa Yatindra Mahadesikaya Nama:

 

P.S : Please help with the NithyArAdhana Kaimkaryam

for Swamy Desikan at His sannidhi in ThUppul . You can

choose your birthday , family members' birth days , wedding

anniversary , BharanyAsam anniversaries and other important dates

to sponsor the day's aarAdhanam ( Rs.1,500 or $36 /year for one >day). >

Multiple days' sponsorship is also welcome . Please contact me for

details. I will send each of the sponsors a beautiful CD ROM on

Swamy Desikan's Birthday ( PurattAsi SravaNam ) visit to Lord

VaradarAjan's temple at VishNu Kaanchi.