Swamy Desika SahasranAmams : ( Thiruvaheendhrapuram MahA MaNtapa Kaimkaryam in fornt of Lord HayagrIvan's sannidhi): 512-523 / Part IV

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SrI:

 

Dear Swamy Desika BhakthAs :

 

We will study Swamy Desika Sahasra Naamams from 512- 523 today :

 

512. Chathu: slOki bhAshya sooktha LakshmIsathvOppatthikAya nama:

 

(Meaning) : Salutations to the Acharyan , who established that sakala Iswaryams

are attributes of MahA Lakshmi in his Chathu: SlOki gadhya BhAshyam .

 

Swamy AlavanthAr's ChathusslOki celebrates the unique glory

of Periya PirAtti . There are four slOkams here. Each one is said to be

the essence of one of the Four Vedams . Swamy Desikan has written

an excellent commentary for this Sri Sookthi to bring out the special sTAnam

of MahA Lakshmi in our darsanam . Swamy Desikan's commentary on Chathu:

SlOki is one of his Rahasya Rakshais .

 

She is Sarva bhUthEswari according to Vedam . She commands every thing in that

role. Swamy Alavanthar points out that she has limitless, superior Iswaryam and

KalyANa guNams . KurEsar , ParAsara Bhattar recognize this through their

SthOthrams (SrI Sthavam and SrI GuNa Ratna KOsam). With a single voice

( Yeka KaNdyam) , they aver that she is Seshi for Ubhaya VibhUthi , Sarva

LokEswari and Niyanthru (commander) . Swamy Desikan establishes

these doctrines in detail in his BhAshyam with pramANams from Vedam ,

IthihAsam and PurANams.

 

Swamy DEsikan's arguments are five fold :

 

1) The husband and Wife have equal rights over their property

according to dharma Saasthrams . Therefore , when Lord is the Master

(SEshi) for the Leela and Nithya VibhUthis ( Ubhaya VibhUthis) ,

then PirAtti is also SEshi for them . There is thus yEka SEshithvam .

 

2) There is nothing wrong in one being a SEshan for both the Lord and PirAtti.

The situation is like offering Havis to MithrA-VaruNan together.

 

3) PramANams declare that the Jeevan is DhAsa BhUthan for both

PerumAL and PirAtti , when they provide the meaning for PraNavam.

 

4) In his Gadhya VyAkhyAnam , SrI Sudarsana Soori states that

the divine couple have yEka SEshithvam over the two VibhUthis .

 

5) PirAtti is SarvalOka niyanthA (Commander ) and yet She follows

SEshathvam for the Lord as His pathni as His DhAsa BhUthai .

 

513. LakshmIvishaya-dhurvAdhi viruddhOkthi-nivArakAYa nama:

 

(Meaning): Salutations to the AchAryan , who brought to naught

the ill-concieved arguments and views of dhurvAdhis ( ill wishers)

about the glories of MahA Lakshmi .

 

In the first slOkam of Chathu: SlOki , Swamy AlavanthAr states

that PirAtti is the dhivya Mahishee of BhagavAn and all the ChEthams

and achEthanams of Her Lord's universe are SEsham to Her ( with

the exception of Her Lord). Many advance strange arguments about

the power and role of PirAtti. Some say that there is no one unique or

seperate , who is called Sri . Some say that She is a superior JeevAthmA

dear to BhagavAn. Some take the absurd view that BhagavAn Himself

incarnates as PirAtti . There are thus matha bhEdhams on PirAtti. All of

these views fail to recognize that PirAtti is Pathni according to Veda

PramAnams .Swamy Desikan severely criticizes these errant views

and establishes the unsoundness of such views . The people who

do not recognize Her as aSaraNya Saranyai and as UpAyam as well as

upEyam for us are described by Swamy Desikan in his Chathu: SlOki

BhAshyam as DhurvAdhis . He elucidates the PramANa Vaakyams

that are erroneously intrepreted by these dhurvAdhis .

 

514. sthOthra-bhAshyakruthi-vyaktha YaamunAchArya MaanasAya nama:

 

(Meaning): Salutations to the AchAryan , who made clear to everyone

the views of Swamy AlavanthAr through his own commentary

on former's SrI Sookthi of SthOthra Rathnam { Swamy Desikan illumined

the upadEsams of Swamy AlavanthAr thru his bhAshyam . He states that

his BhAshyam adhered strictly to the deep meanings recorded by Swamy

AlavanthAr in his SthOthra Rathnam } .

 

515. svArTAnyOktha sthOthra sarva-purushArTathva sAdhakAya nama:

 

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

SthOthra Rathnam was created by Swamy AlavanthAr for his

own sake and not as upadEsam for others . It is a true SvAnubhavam .

 

516. Guru tadhguru sampAthakAla prAchArya dhAsyakruthE nama:

 

(Meaning): Salutations to Swamy Desikan , who intrepreted the salutaions of

Swamy Alavanthar to his PrAchAryan ( AchAryan's AchAryan ) instead of

his Acharyan in the first three slOkams of SthOthra Rathnam .

 

Swamy AlavanthAr offers his namaskaraNams to Swamy Naatha Muni

instead of His own AchAryan , MaNakkAl Nampi ; latter was the sishyar of

Swamy Naatha Muni . Saasthrams point out that when one's AchAryan and

PrAchAryan are together , the sishyan will be instructed by his own AchAryan

to offer his namaskaraNams to the PrAchAryan . In his SampradhAya Parisuddhi ,

Swamy Desikan gives three reasons in support of Swamy AlavanthAr's

namaskaraNam to his PrAchAryan instead of AchAryan .

 

517. VaikhAsAgamAdhi- yukthanathibhEdha vichArakAya nama:

 

(Meaning) : Salutations to the AchAryan , who elaborated on

the many kinds of PraNAmams and their differences .

 

Swamy AlavanthAr states in one of his SthOthra Rathna slOkams

(MaathA PithA---) that he offers his PraNAmams to Swamy NammAzhwAr

with his head ( MUrdhnA ) in addiiton to offering PraNAmams with

his mind (manas) and speech (Vaak) . Both VaikhAnasa and PaancharAthra

aagamams refer to many kinds of PraNAmams . Swamy Desikan elaborates

on these SEVEN kinds PraNAmams :

 

Pancha anga PraNAmam ( 2 feet , 2 knees and the head touching ground) ,

Shadanga PraNAmam ( PraNAmam with six angams that include head ,

forehead and stomach) , DhaNDa PramAnam ( Like a log fallen on ground with

anjali hastham and with both hands and legs together ) , AshtAnga PraNAmam

( Manas , Buddhi and abhimAnam are added to five other limbs like hands , legs

and head on ground ). Masthishaka PraNAmam ( PraNAmam with folded hands

above head) , SampuDa PraNAmam ( PraNamam with folded hands above

one's heart ) , PrahvAnga PraNAmam ( PraNAmam done with bent body) .

 

518. VakuLAbharaNAchAryabhAva anEkavirOdhagnE nama:

 

(Meaning) : Salutations to that AchAryan , who banished all doubts

of contenders , who did not accept Swamy NammAzhwAr as an AchAryan.

 

In SthOthra Rathnam , Swamy AlawanthAr selects Swamy NammAzhwAr

for specific salutation for His upakAram in blessing us with dhivya prabhandhams .

Swamy NammAzhwAr is revered as the fourth in the hierarchy of our AchAryas

after Sriman Narayana , MahA Lkashmi and VishvaksEnar . Swamy Naatha Muni

is considered as Swamy NammAzhwar's disciple although they were seperated by

considerable swath of time . Therefore Swamy AlavanthAr pays special attention

to the salutaton of Swamy NammAzhwAr in his SthOthra Rathnam . In his bhAshyam

on SthOthra Rathnam , Swamy Desikan defeats the opponents' views and

establishes the soundness of revering Swamy NammAzhwAr holding an

eminent position in our Guru Parampara .

 

519.adhyAkshAgama sathsookthi nirNeetha JagadheeswarAya nama:

 

(Meaning): Salutations to the AchAryan , who used direct Vedic passages

( Prathyksha Veda BhAgams) and the sadupadEsams of auspicious ones

that Sriman Narayanan alone is the Supreme Lord of the Universe .

 

In Swamy AlavanthAr's SthOthra Rathnam ( 11th and 12th slOkams) ,

Swamy AlavanthAr instructs us that Sriman Narayanan is indeed the Lord of

the Universe and all the dEvAs and humans are sEshars to Him , the Sarva sEshi.

Swamy Desikan in his extensive commentary on these slOkams provides

detailed support for this doctrine with the use of many pramANams .

 

520. NaarAyaNAdhyananyArTa samj~nAsthEtara dhaivathAya nama:

 

(Meaning): Salutations to that AchAryan who studied in depth

the NaarAyaNa Padham to establish that padham can only refer to

Bhagavaan and that other dEvathais can never be considered as

Para Brahmam ( Supreme Being ) in his SthOthra Ratna bhAshyam .

Swamy Desikan adduced that even common padhams like Sath ,

AathmA , Sivan used by the Vedams and Upanishads only imply

NaarAyaNan .

 

The reference here is to Swamy Desikan's brilliant commentary on

NaarAyaNa sabdham in the 12th slOkam of Swamy AlavanthAr's

SthOthra Rathna BhAshyam .

 

521. PaaramyasoochakAnEka ananyaTAsiddhalingadhrusE nama:

 

( Meaning): Salutations to the AchAryan , who elaborated through

his BhAshyam that the Lord's superiority as the Para Brahmam is not

matched by any other gods in any form or for any reason .

 

In his commentary on the 11th slOkam of SthOthra Ratnam (SR) ,

Swamy Desikan established the Parathvam of Sriman NarayaNan using

Veda , PurANa PramANams . In the commentary on the 12th slOkam of SR ,

Swamy Desikan used the BhagavannAmAs of PuNDareekAkshan and

PurushOtthaman to establish that Sriman NarAyaNan is the Para Devathai .

In the subsequent commentaries of the 13th and the 14th SlOkams ,

Swamy Desikan advances here additional reasons for the Lord's Parathvam .

This Swamy Desika Sahasra Naamam is linked to those SR bhAshyam passages .

 

522. vakthru-satthvAdhyanuguNa sAtthvvikAdhi purANa vidhE nama:

 

(Meaning): Salutations to that AchAryan , who was aware of the truism

that Saathvika PurANams arose from the particular narrator known for his

Satthva GuNams (e-g: ParAsara Rishi for VishNu PurANam) That AchAryan

(Swamy Desikan) went on to prove further that the Saathvika PurANams

end up with proving VishNu Paaramyam as the Supreme Tatthvam .

 

Swamy Desikan describes on the four categories of PurANams ( Saathvika ,

Raajasa , Taamasa and SankeerNa PurANams) along the lines of Manu ,

and Koorma PurANams . His intention in such a description is to point out

that Saathvika PurANams like VishNu and VarAha PuraNams alone can

give noble Jn~Anam about VishNu MahAthmyam ; Taamasa and Raajasa

PurANams narrated by those known for Taamasic and Raajasic guNams

can only create Vipareetha Jn~Anam , which interfere with clear comprehension

of True Jn~Anam about Tatthva Thrayam .

 

523. sAthveekAdhi pravachana sAtthveekathva prasAdhaKAya nama:

 

(Meaning): Salutations to Swamy Desikan , who held the view that

the passages dealing with the classifications of the PurANams in to

the four categories in Koorma and Maathsya PurAnams are Saathvik

( Pure, illuminating ) in nature .

 

This type of effort at classification will not lead to incorrect or

Vipareetha Jn~Anam . Some may wonder whether such an effort in

classification is misleading . Swamy Desikan points out that

one needs to know about such classifications since Bhagavaan

Himself talks about such divisions among GuNAs in His sacred

Bhagavath Githai (GuNa VibhAgams). They are not expressions of

aagraham (aggressiveness) . They tell the truth . After learning about

the four divisions (Including SankeerNa PurNam) , one can understand

the erroneous nature of material in Taamasa PurANams . Hence ,

the intent of the effort at classification is recognized as Saathveekam .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

( P.S) : Please do not forget your support for the 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 . A contribution of Rs.50,000 will have your family

name inscribed in the special Marble slab .Please refer to the following

web site for details :

 

http://www.srikainkarya.org

 

Guru sambhandha ghaDakO Guru viswAsa vardhana:

GurupAsana SandhAthaa Guru PrEma pravardhana:

 

--- Sri HayagrIva Sahasra Naamam : 129

 

NamO Sri Yoga HayagrIvAya !