Swamy Desika SahasranAmams : 748-751 ( Thiruvaheendhrapuram MahA MaNtapa Kaimkaryam in fornt of Lord HayagrIvan's sannidhi)

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SrI:

 

Dear Swamy Desika BhakthAs :

 

Let us study 4 more Sahasra NaamAs of Swamy Desikan today :

 

748) Vyaktheekrutha akhilOthkarsha SrI Rahasya SikhAmanayE nama:

 

(Meaning ): Salutations to the AchAryan , who blessed us with

the highest among all rahasyams , Sri Rahasya SikhAmaNi dealing

with the two charama slOkams of VarAha perumAL .

 

The name given to this Rahasyam by Swamy Desikan is Rahasya SikhAmaNi

or the most superior (leader ) among the rahasyams. Swamy Desikan gave

this distinguished name of Rahasya SikhAmaNi to this rahasyam

since these two slOkams arose from BhagavAn as the essence of Vedams .

The commentary on these two charama slOkams is the subject matter of

Rahasya SikhAmaNi .

 

749) Srimath VarAhaavathAra SarvAdhikyAbhidhAyakAya nama:

 

(meaning) Salutations to Swamy Desikan , who instructed us that VarAhAvathaaram

is superior to BhagavAn's Para, VyuHa states as well as the other avthArams .

This is along the lines of Swamy NammAzhwAr's statement in Thiruviruttham:

" Jn~Anap- PirAnai allAl illai naann kaNDa nallathuvE "( Other than VarAha

Moorthy / Jn~Ana PirAn , adiyEn has not come across anything more auspicious

and benovolent ).

 

Commentary :

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

(1) Para Roopam : In this Roopam , the Lord lives happily with

the Muktha Jeevans , who have crossed over to the other shore of SamsAram

through UpAya anushtAnam . There is no effort in protecting them . In contrast ,

VarAhAvathAram lifts up those Bhaddha Jeevans tossed about in SamsAric

ocean .

 

(2) Vyuha Roopam : The BhakthAs in superior lokams have to go to

the lOkam of Vyuha roopis and seek protection .VarAha Moorthy in

contrast will descend down and embrace the suffering SamsAris .

 

3) MathsyAvathAram : The fish will protect the young ones with

nayana dheekshai . Thus , Mathsya Roopi will cast its auspicous glances on

those roaming in SamsAric ocean . In contrast , VarAha PirAn states that

He blesses those during their last moments , when they stay unconscious

like a fallen log .

 

4) KoormAvathAram: Here , the Lord carried on His back the Mandara

mountain and places it inside the ocean for churning it . Bhumi and

the mountain were agitated by that churning process . VarAhAvathAram

bore on its tusk the BhUmi , which was sunk in the ocean and made

both mountains and bhUmi free from violent shaking .

 

5) NarasimhAvathAram : Immediately after the avathAram , the one that

was right in front was split ( the pillar and HiraNyan) in to two and destroyed .

VarAhavathAram in contrast held Bhumi tightly together and stabilized it .

 

6) VaamanaavathAram : This is an avathAram , where the Lord begged for

the BhUmi that was His property from Bali and gave it to Indhran . In VarAha

avathAram , VarAha Moorthy did not ask HiraNyAkshan for anything ,

destroyed the asuran and recieved Bhumi Devi majestically for His

own pleasure .

 

7) ParasurAman: In ancient times , those who gave witness carried a weapon

(Axe) .ParasurAman held an axe in His hand as thought to destroy His

enemies with the presence of a witness . VarAhar on the other hand

did not possess any weapons and destroyed His enemy with His own

tusk .Without external weapon , He restored BhUmi , while She served

as the witness for the avathAra Kaaryam .

 

8) Sri Ramachandran : He took with Him all the sentients and insentients

at the time of departure for His supreme abode .Varaaha Moorthy carried

however BhUmi PirAtti on His own body .

 

9) BalarAmAvathAram: He had the plough as His weapon . In VarAha

avathAram , the Lord had no weapons. He used His own cannine tusk

for avathAra Kaaryam without any harm to Bhmi DEvi .

 

10) KrishNAvathAram : Arjunan sought UpadEsam from the Lord .

Our Lord instructed Arjuna on Karma , Jn~Ana and Bhakthi yOgams

first and then concluded His upadEsam with Prapatti yOgam . In VarAhAvathAram ,

BhUmi PirAtti prayed for an upadEsam for the benefit of the suffering

SamsAric Jeevans .VarAha PerumAL responded quickly with the srEshta

(Easy to practise and quick yielding ) UpAyam of SaraNAgathy to redeem

the Jeevans lost in SamsAric struggles .

 

11) Kalki avathAram : It is a future avathAram for helping those suffering

from the travails of SamsAram . VarAha avathAram has already taken place

and the UpakAram has been done in contrast to the yet-to-happen Kalki

avathAram .

 

The superiority of VarAhAvathAram is extolled in this manner by Swamy Desikan

in this rahasyam.

750) VarahAkhya purANAthisaya varNana dakshiNAya nama:

 

Salutations to that AchAryan , who had the skills to establish

the Superiority of VarAha PurANam over the other PurANams .

 

PurANams are of four kinds: (1)SankeerNam (2)Raajasam

(3) Taamasam (4) Saathveekam . The creators of the first three

kinds of PurANams have blemishes and as a result , the meanings of

these purANams have defects .They have been refused by the PramANams.

 

Among the Saathveeka PurANams , VarAha PurANam holds a lofty status.

Some of the reasons are :

 

1) It provides unassailable explanations for Tatthva-Hitha-PurushArTams .

The unassailability of the VarAha Charama sLOkams has been endorsed by

ANDAL: " pEsiruppanahaL pErkkavum pErAvE " .

 

2) VarAha PerumAn is known as "Sarvaj~nan , Jn~Ana PirAn , Sarva Sakthan

and Parama KaaruNeekan ". Therefore , He has no dhOshams like saying

some thing for decieving people . As a result , His words are superior .

The composers of Dharma Saasthrams (Manu et al) take particular pride

in enlisting VarAha PerumAn among those who were authorities on

Dharma Saasthrams .

 

3) For any word , there is glory for it because of the speaker . Similarly ,

there is glory for any word because of the listener . BhUmi Devi is the listener

of this PurANam from VarAha PerumAn .BhUmi DEvi is praised by

Vedams as the Empress of all the worlds . In the guNam of forbearance ,

she excells both BhagavAn and Periya PirAtti .

 

4) Many among the rest of the PurANams are told by Karma Vasyars for

Karma Vasyars and for latter's own benefits . There are no bonds between

the reciter and the listener . When it comes to VarAha PurANam , the narrator

and the listener are outside the influence of karmAs ( akarma VasyarhaL).

The listener ( BhUmi PirAtti ) did not hear it for Her benefit .She heard it for

the benefit of the world. Therefore , VarAha PurANam is superior among

the PurANams.

 

5) MahA BhAratham is superior among the dharmAs because of

the many VaishNava dharmams that it contains . VarAha PurAnam

focuses on many of these VaishNava dharmams described

in MahA BhAratham and is hterefore superior to all the other

purANams .

 

751) Prapatthipara VaarAha charama slOka BhOdhakAya nama:

 

Salutations to Swamy Desikan , who instructed us that the VarAha

Charama SlOkams deal with the MokshOpAyam of Prapatthi .

 

BhUmi PirAtti asked Her Lord a boon : Our children , the chEtanams

too not have the power to perform Bhakthi yOgam . Further , there may not

have the power to perfrom anthima smruthi , an important angam of

Prapatthi . She begged Her Lord to bless such suffering chEtanams

with an easy to practise upAyam to remove their burden .

 

BhagavAn rsponded to BhUmi Devi's prayer with 2 slOkams containing

Prapatthi as an UpAyam for their upliftment .

 

The first slOkam deals with the time to do Prapatthi , fitness , the method

to do it and the target person of that Prapatthi .

 

The Second slOkam states that the Prapannan need not depend on

anthima smruthi through his own effort . BhagavAn reveals that He will

accept all responsibilities at the helpless time of death on behalf of

the Prapannan and bless the Prapannan with MokshAnubhavam .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

( P.S) : Please do not forget the support for 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 . Please refer to the following

web site for details :

 

http://www.srikainkarya.org

 

Sriman Soundararajan Desikan Swami is doing yeoman kaimkaryam

to construct this MahA Mantapam on behalf of all BhakthAs of

Sri HayagrIvan on OushadhAdhri of Thriuvaheendhrapuram , where

Swamy Desikan had Garuda and HayagrIva SaakshAthkArams .

 

While browsing the Srikainkarya.org , Please do not fail to have

the darsana soubhAgyam of Sri Lakshmi HayagrIvar ( Moolavar)

at His OushadhAdhri Sannidhi , Lord DevanAthan adorning RathnAngi

and the Lakshmi Hayagrivar worshipped at ParakAla Matam . This Moorthy

was presented to to AchArya RaamAnuja by Saraswathy Devi .

That URL is :

 

http://www.srikainkarya.org/html/photogallery.html

 

NamO Sri Lakshmi HayagrIvAya !