Swamy Desika Sahasra Naamam : Part XXIX , NamAs 936-941 / Thuppul Sannidhi NithyArAdhanam sponsorship

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SrI:

 

Dear BhakthAs of Swamy Desikan :

 

(936) (PraNavam) anukoolyathva sankalpaadhyavasyambhAva

vEdithrE nama:

 

(Meaning): Salutations to that AchAryan , who was knowledgable

about the importance of Aanukoolya sankalpam as an angam of

Prapatthi .

 

>From here on Thirukkudanathai Desikan focuses on answering

the doubts related to the angams of Prapatthi .

 

(Doubt) : AchArya RaamAnujA said :"anAlOchitha visEshAsEsha

LOka SaraNya" in his SaraNAgathy Gadhyam . Acharya indicated here that

the Lord is One , who does not take into account the dhOshams of

those , who have surrendered unto Him . In that cae , why do we need

aanukoolya sankalpam & PrAthikoolya varjanam ( Doing things

agreeable to the Lord and avoiding the acts that displease

the Lord ) as the two prescribed angams of Prapatthi ?

 

(Answer ): SaasthrAs instruct us on the 5 seperate angams of Prapatthi

and the angi of Aathma NikshEpam; they ask us to perform Prapatthi yOgam

as UpAyam for Moksham . Leaving out the 2 items recommeded by

the SaasthrAs will thus be against the injunctions of the SaasthrAs of

BhagavAn .

 

For one who has trusted what was his own to others for its protection

and performs BharanyAsam in this way , he has to be in sync with

the rakshakan (anukoolam) and can not act against that protector

(prAthikoolyam ) . Therefore , casting aside the angams of Prapatthi

such as aanukoolya sankalpam and PrAthikoolya Varjanam

is not consistent with the way of the world ( lOka dharmam) .

 

(937) (PraNavam) viswAsAnga mahathvAntharAya bhanga

vichakshaNAya nama:

 

Here , Swamy Desikan removes the doubts relating to the most

important angam of Prapatthi (viz): MahA ViswAsam .

 

(Meaning) : Salutations to that AchAryan , who destroyed the views

that went against the greatness of MahA ViswAsam , the most important

angam of Prapatthi. That way , Swamy Desikan established the

indispensability of MahA ViswAsam as an angam of Prapatthi .

 

(Doubt) : The two upAyams of Bhakthi and Prapatthi can grant wealth to

those who seek it and Moksham for those , who seek Moksham . How can

one say that the observance of these upAyams can yield both the opposite

(Viruddha) phalans (Wealth and Moksham )?

 

(Answer): One can not reject tatthvams based on PramANams with mere

logic (tarkam). From Prathyaksha pramANam , we accept Agni as being hot.

We can not use logic (tarkam) to deny this by arguing how Agni can be hot ,

while all the other vasthus are not hot .In a similar manner we can not

reject doctrines with tarkam , which have to be understood only thru

Saasthrams .

 

As an example , If we wants to sell an object to a king , the seller can get

the price for it . If we want to give that subject as a present to the king

,

then we can expect bigger presents from the king . Similarly , the same

upAyam can yield virudhda phalans based on the seekers' desire .

 

(938) (PraNavam) Prapanna Bhagavatth-prEma tAratamya

vidhAyakAya nama:

 

(Meaning): Salutations to that AchAryan , who pointed out

that there are differences in the Bhakthi of PrapannAs for

BhagavAn .

 

( Question) : Aartha Prapnnan wants moksham immediately

after performing Prapattthi . Dhruptha Prapannan wants Moksham

at the end of his earthly life . For both kinds of Prapannars ,

the upAyam of Prapatthi and the Phalan of Moksham are

identical . When that is so , how can one say that the same

Prapatthi UpAyam can give quick Phalan to one and be late in

granting the same Phalan to the other ?

 

(Answer ): Aartha Prapannan is eager to leave SamsAram behind

as quickly as possible , while seeking immediate MOksham.

Dhruptha Prapannan on the other hand is patient and puts up

with the bonds of SamsAram and is prepared to wait for

Moksham after performing Prapatthi . Because of the differences

in putting up with the sorrows of SamsAram by the two kinds of

PrapannAs , the same upAyam results in the Moksha Phalan

in a quick or tardy manner . The differences in the sankalpam of

these two kinds of Prapannans results in quick or delayed

results . Hence , there is no conflict .

 

(939) (PraNavam) Gurubhakthi laghunyAsa phalaikyOkthi

vichakshaNAya Nama:

 

(Meaning): Salutations to that AchAryan , who could explain

how the difficult to observe upAyam of Bhakthi yOgam and

the easy to observe yOgam of Prapatthi can yield the same

phalan of MOksham .

 

(Question) : Bhakthi yOgam has to be practised to the end

until it yields the MOksha phalan . Prapatthi is quick yielding

when it comes to results . How can these two widely different

upAyams yield the same phalan ?

 

(Answer ): This is understandable based on the power of the adhikAri ,

who is performing the UpAyam . For instance , the detailed VaaruNa

SnAnam ( immersion in the water with the repetition of manthrams)

and the easy to do manthra snAnam ( sprinkling one's head with

water accompanied by meditation on the Lord) yield the same

result of Suddhi ( Purity ) . Based on their ability , these upAyams

are adopted . AdhikAri's sakthi and asakthi are the factors behind

the choice of the upAyam .

 

(940)(PraNavam) Poorva poorvAkruthamsArTa puna:

prapadhanOkthimathE nama:

 

(Meaning) : Salutations to that AchAryan , who accepted

the second prapatthi done for a different phalan .

 

(Comments) : Prapatthi is to be done only once for Moksham .

For the one , who performed Prapatthi seeking Moksham

at the end of their earthly life , it is acceptable to perform

another prapatthi for reasons other than the reasons for

which the first Prapatthi was performed . For example ,

a dhruptha Prapannan desiring Moksham at the end of

their earthly life can develop a sense of urgency to get rid

of PrArabdha karmam and to gain Moksham right away .

There is no conflict of performing Prapatthi twice in this case .

The phalans are different : in the first case , it is moksham

at the end of life on earth ; in the second case , it is for

the destruction of the prArabdha KarmAs .Since the Phalans

are different , there is no dhosham of repeating Prapatthi

once more . It is also permissible to ask for kaimkarya

visEshams in the second prapatthi that were not asked

for in the first Prapatthi . PrAyascchittha Prapatthi is

another kind of second prapatthi that is allowed without

conflict with the First Prapatthi done seeking Moksham .

 

(941) PraNavam) eihikArTanyAsa karthru-hEthu vaikalya

sAdhakAya nama:

 

(Meaning ) : Salutations to that AchAryan , who showed that

the desired Phalan sought thru Prapatthi may not be realized

some times due to one of the three reasons .

 

(Question) : Some who perform Prapatthi for the phalan of

wealth (Iswaryam ) do not realize the sought after boon .

If that were to be so , how can we believe that Prapatthi

has the power to grant boons like Moksham ?

 

(Answer ) : There are three reasons for a Prapannan not realizing

the fruits of Prapatthi :

 

(1) Karma VaiguNyam : deficencies in karmam/UpAyam ; there might

be deficencies in important angams of Prapatthi such as MahA ViswAsam

that affect the realization of the desired phalan .

 

(2) Karthru VaiguNyam : deficencies in the adhikAri , who does

prapatthi can lead to lack of success in gaining MOksha Siddhi

(e.g) : lack of aakinchanyam and ananya-gathithvam , which are

two important attitudes that the adhikAri must have .

 

(3) Saadhana VaiguNyam (Deficency in KaaraNam ) : For MokshArTa

Prapatthi ( Prapatthi done for gaining Moksham) , AchArya UpadEsam

is essential . When it is not there , the fruits are not realized .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

http://www.sadagopan.org

http://www.malolan.org

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri NaarayaNa Yatindra Mahadesikaya Nama: