Swamy Desika SahasranAmams : ( Thiruvaheendhrapuram MahA MaNtapa Kaimkaryam in fornt of Lord HayagrIvan's sannidhi): 524-534 / Part V

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SrI:

 

Dear Swamy Desika BhakthAs :

 

We will study Swamy Desika Sahasra Naamams from 524- 534 today :

 

524. SrI pAncharAthra rakshAkruthE nama:

 

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

the RakshA Grantham of Sri PaancharAthra Rakshai to defend

the tenets of that Aagamam .

 

Swamy Desikan starts with the statement that PaancharAthra

Aagamam is PramANam and covers in this rakshA grantham

the various anushtAnams based on it .

 

>From NaamAs 525-543 , the NaamAs are constructed to cover

the content of the chapter of RakshA entitled : " SiddhAntha -

VyavasthApanam ". From NaamAs 544-556 cover the chapter ,

"NithyAnushtAna SthApana adhikAram . From nAmAs 557-680 ,

the content of the chapter named "Nithya vyAkyAna adhikAram "

is covered .

 

525. PancharAthra pramANa vidhE nama:

 

(Meaning) : Salutations to the AchAryan , who knew that PaancharAthra

Aagamam is a valid PramANam .

 

There are some , who do not accept PaancharAthram as PramAnam .

Swamy AaLavanthAr refuted this in his Sri Sokthi named "Aagama

PrAmANyam " . Swamy Desikan follows the path of Swamy AaLavanthAr

in establishing the veracity of PaancharAthram as PramANam .

 

The source for PaancharAthram is yEkAyana Saakhai of Vedam .

Hence it is a Saasthram that originated from the Vedic roots and

can not be aprAmANyam . These texts were revealed by BhagavAn Himself ;

MahA BhAratham , Brahma Soothram and Poorva MeemAmsa Saasthram

lend additional support for the authenticity of PaancharAthram as a PramANam.

 

526. asmArTha samskriyAdheena abrahmaNyApatthi vaarakAya nama:

 

( Meaning) : Those who practise PaancharAthra Aagamam do not

follow samskArams in the manner sactioned by Smruthis ; they follow

a different road . Hence some accuse them of being unfit for being

recognized as Brahmins (a BrAhmaNyathvam) . Swamy Desikan addressed

this and reconciled that PaancharAthram-based samskArams are acceptable

since PaancharAthra Saasthram originated also from Sruthi (yEkAyana Sruthi).

 

527. thrayyAgamOktha karmAdhikAri vaishamya sAdhakAya nama:

 

(Meaning): Salutations to that AchAryan , who explained the differences between

adhikAris performing karmAs in the manner prescribed by the Sruthi and those

who follow the Aagamic route .

 

The adhikAri vidhyAsam was explained by Swamy Desikan . Those who follow

Sruthi perform AagnEya Yaagam . They gain the desired alpa phalan of Svargam

from that peerformance of that Yaagam . On the other hand , those adhikAris ,

who follow PaancharAthram and perform abhigamanam , IjyA gain the big phalan

of Moksham . Thus there is a difference in the adhikAris and their goals

for Sruthi and Aagama anushtAthAs .

 

All adhikAris can follow their Soothrams and perform their anushtAnams .

They do not need to follow what other adhikAris do based on their

Soothrams or fitness. It is hence perfectly alright for PaancharAthra

adhikAris as Aagama nishtars to perform samskArams that has been

prescribed for them . They do not need to follow the anushtAnam

prescribed for Veda Nishtars .

 

528. yEkAyanApourushEyabhAva sAdhanavEdhithrE nama:

 

(Meaning) : Salutations to the AchAryan , who was capable of

establishing that yEkAyana SaakhA is apourushEyam (not created by

humans) . It is PramANam like any other Veda bhAgam since it is

derived from yEkayana Saakhai .

 

529. SrI PaancharAthra siddhAntha bhEdha lakshaNa vEdhithrE nama:

 

(Meaning): Salutations to that SadAchAryan , who was completely conversant with

the many features (lakshaNams) of Sri PaancharAthra Aagama siddhAnthams.

 

There are Four PaancharAthra SiddhAnthams:

 

1. Aagama SiddhAntham emphasizing the worship of just the four VyUha

Moorthys( VaasudEvAdhi Moorthys).

 

2. Manthra SiddhAntham : Worship of many VyUha Moorthys , the 12 KesavAdhi

Moorthys with Devis and weapons .

 

3. Tantra SiddhAntham : Worship of other Bhagavath roopams instead of

the four VyUha Moorhtys with Devis , AabharaNams and Aayudhams .

 

4. TantrAnthara SiddhAntham : Worship of BhagavAn with Lion or Horse faces

with or without their parivArams .

 

530 . chathurvidhAgama Brahma prApthi hEthuthva sAdhakAya nama:

 

(Meaning): Anyone of the above four Aagamams (SidhdAnthams)

can lead to or result in Brahma PrApthi ( attaining Para Brahmam ) .

All of them will grant Moksham on practise .

 

Sri HayagrIva Samhithai states that Aagama SiddhAntham will grant

Moksham for practioners . Manthra SiddhAntham will grant Siddhi

and Moksham . Tantra SiddhAntham will yield the four PurushArTams .

TantrAnthara sddhAntham will bless one with whatever phalan one desires.

 

531. siddhAntha samhithA tatthath sAmkarya parihAra VidhE nama:

 

(Meaning): Salutations to that AchAryan , who knew the fixes ( ParihArams)

for the dhOshams arising from the admixture (Saankaryam) of the above

siddhAnthams or Tantrams .

 

There are subdivisions for each of the above siddhAnthams and they are

known as Tantrams . These siddhAnthams should not be mixed together .

When a Temple is built and consecrated in one siddhAntham , the worship

should not be altered later to another siddhAntham . Same siddhAntham

and Tantram should be maintained all through .Great harm will arise by

shifting or admixing SiddhAntham or Tantram . Nithya Pooja UthsavAdhikaL

should be conducted always in the same SiddhAntham or Tantram with

which the temple was consecrated . If there is a mix up between siddhAnthams ,

prOkshaNam and sahasra kalasa abhishEkam has to be performed .

If there is Tantra sangraham , MahOthsavam should be done with

DhvajArOhaNam . SamprOkshaNa prAyascchittham has been referred to

for other saankara dhOshams .

 

532. svAnyasiddhAntha karmAdhikAra abhAva prasAdhakAya nama:

 

(Meaning) Salutations to that AchAryan , who established that a priest

or yajamAnan who recieved dheekshai in one Tantram has no rights

to follow other Tantrams . He has no rights or adhikAram beyond

the SiddhAntham or Tantram in which he recieved the dheekshai .

 

533. AagamAvAnthara uthkarshApakarshAdhi vidhAyakAya nama:

 

(Meaning): Salutations to the AchAryan , who indicated the grades of

superiority among the various Aagamams .

 

Among the PaancharAthra Aagamams , there are indications of gradations

in loftiness . The lowest is TantrAnthra SiddhAntham and the loftiness

increases from there in this kramam : Tantra SiddhAntham , Manthra

SiddhAntham and finally Aagama SiddhAntham ( the highest) .Sri Paadhma

Samhithai states that those who recieve adhikAram (dheekshai) will move up

step by step to the highest siddhAntham ( Aagama SiddhAntham) .

 

534. UthkrushtasTa nikrushDOktha kriyAdhikruthi BhOdhakAya nama:

 

(Meaning) : Salutations to that AchAryan , who revealed that one who recieved

the dheekshai in the highest of Tantrams has adhikAram to perform kriyAs

associated with the lower Tantrams .

 

Swamy Desikan said earlier that one who recieved Dheeksha in one tantram

has no adhikAram to engage in kriyAs associated with the other tantrams .

Swamy clarifies that statement here by pointing out that one who ascended

to the highest tantram or siddhAntham step by step is allowed to perform

kriyAs associated with the lower Tantram or SiddhAntham .

 

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 familyname inscribed in the special Marble slab .

Please refer to the following web site for details :

 

http://www.srikainkarya.org

 

NyAsa VidyAvinirvODA nyasthAthma Bhara rakshaka:

svakaimkaryakaruchida: svadhAsya prEmavardhana:

 

Sri HayagrIva Sahasra Naamam : 132nd SlOkam

 

NamO Sri Yoga HayagrIvAya !