(VedAntha Desikan ) Sri Deshika Sahasranamam: Part XVII-- 442nd Dhivya NaamA

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ShrI:

 

ChithrabhAnu , KanyA Maasam , PurattAsi 14:

Krishna Paksha Navami , ThiruvAdhirai Nakshathram

 

shrI:

 

shrImate vakuLabhUShaNa mahAdeshikAya nama:

shrImate rAmAnujAya nama:

shrImate nigamAnta mahAdeshiKAya nama:

 

shrImad GopAlArya mahAdeshikaiH anugRihItam

shrI deshika divya sahasranAma stotram

 

shrImannigamAnta mahA deshika - divyasahasranAmAvaLi:

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442. (PraNavam) KhilAdhyaksha-sruthi-sTApitha

chakrAnkana-samskruthayE nama:

 

PraNAmams to that great AchAryan , who established

the authenticity and ancient nature of initiation/

samskAram with disc and sankhA marks on the shoulders of

a VaishNavA with the help of the Kila Rks of the vedam !

 

With this naamam , the references are made to the topics

covered by Swamy Desikan in his SrI Sookthi, Saccharithra

RakshA. This SrI Sookthi has three parts:(1) Sudarsana

Paanchajanya DhAraNa vidhis/rules (2)Urdhva PuNDra dhArana

vidhis (3) Bhagavan-nivEdhana upayOga Vidhis .

 

The first part deals with the pramANams for wearing

the insignias of disc and conch of the Lord on the shoulders

of VaishNavAs. There were some ignorant and haughty

ones during Swamy Desikan's time, who objected to these

rites based on their view that there are no Vedic pramANams

for following such a practise. Swamy Desikan pointed out

the appropriate Vedic PramANams in the Khila section of

the scriptures and won over the arguments of the protestors.

Khila Rks are those outside the regular maNDalams of the VedAs.

The contestants objected that the Khila rks do not have

the same sanctity/authority of the Veda PramANams . If this view

were to prevail, we can not adorn the sacred thread using

the manthrams for such rites that are found only in

the khila section of the Vedam . We accept those Khila Rks

and adorn the sacred thread with the recitation of such

khila rks and conduct our Vaidika Kaaryams daily.

 

In addition to Khila Rks, Swamy pointed out the direct

Veda Vaakyams in support of these rites from Kata Saakhai

and other Veda Manthrams to defend the use of Chakra and

Sankha dhAraNam by VaishNavAs.Swamy Desikan also quoted from

Smruthis , which serve to elaborate on the Sruthis (Vedam ,

Upanishads and PaancharAthra AagamAs ) in defense of

the Chakra-Sankha dhAranam .

 

443. Smruthi-IthihAsa nirNeetha taptha-chakrAdhi

dhAraNAya nama:

 

Salutations to that astute AchAryan , who established

the correctness of wearing the heated disc and conch marks on

the shoulders with the help of Smruthi and IthihAsam

passages(PramANams)!

 

The contestants pointed out that one does not come

across any reference to Chakra-Sankha dhAraNam in Manu

smruthi or in Kalpa soothrams ; hence they argued that

such a procedure is unwarranted.

 

Swamy Desikan agreed that manu Smruthi does not have

any references to these rites . He pointed out however

that other Smruthis like ChANDilya Smruthi, SrI VishNu

Tatthvam , IthihAsa Samucchayam , SrImath BhAgavatham ,

Bhavishyath PurANam , Maathsya PurANam , SrI VishNu

Dharmam ( Yama kinkara SamvAdham) and MahA BhAratham

(BhIshma parvam) have references to the Sankha-chakra

dhAraNam besides many passages in PaancharAthra Samhithai.

The Smruthis and IthihAsams as well as Saathvika PurANams

are there for elaboration of the doctrines adumbrated

in the veda manthrams. Hence , Swamy Desikan argued

that it is not correct to reject the references in

Smruthis as the protestors did.

 

Swamy Deikan also pointed out that Manu Smruthi

was mostly focused on general VarNAsrama dharmams

and the VaishNava VisEsha dharmams were handled by

smruthis other than Manu smruthi.

 

444.(PraNavam) Taptha-mudhrA-nishEdhAdhi vachO-nirvAha-

kOvidhAya nama:

 

Salutations to that learned AchAryan , who had the skills

to evaluate the objections of people , who were against

the adorning of ChakrAnkanam because of the damage caused

by hot imprints on the body !

 

Smruthis state generally that one should not damage

one's limbs wilfully. They even recommend prAyascchittham

(atonement rites) for such acts;hence , the protestors

took the view that it is nishiddham (prohibited act)

to imprint the marks of hot discs and conch on one's limbs.

 

Swamy Desikan pointed out that the rules about not

damaging one's limbs is a general rule (vidhi) and Sankha-

chakra dhAraNam for the VaishNavAs is a Visesha vidhi.

It is customary to use VisEsha Vidhi to explain

the saamAnya vidhi(injunction).The explanation is

that one should not subject the body to be exposed to

heated objects except those commanded/permitted by

the Sruthis . Vedam can not criticize its own command.

Further , Sruthis condemn the himsa done to the limbs

out of desire (icchA). Swamy Desikan argues that no one

would like to hurt themselves by contact with heated

objects . They would not welcome possible discomfort.

ViashNavAs include this act as a samskAram because it is

recommended especailly by the Sruthis.

 

Swamy Desikan thus silenced all the protestors about

the need for adorning Chakram and Sankham marks on

the shoulders of VaishNavAs with the proofs from Sruthis

and Smruthis and a variety of other accepted pramANams.

 

VAzhi vyAkhyAmuddirak kai !!!

VedAnthasUri charaNau sharaNam prapadye !!!

SrI LakshmI HayagrIva ParabrahmaNE nama:

Daasan , Oppiliappan Koil VaradAchAri SaThakOpan